2MV"WT . 




Glass 



Book .k4. 






CONSIDERATIONS 



ON THE 



THEORY OF RELIGION. 



LONDON : 

PRINTED BY T. DAVISON, WHITEFRIARS. 



ADVERTISEMENT. 



The following discourses were originally part 
of a larger plan, tending to show that Arts and 
Sciences, Natural and Revealed Religion, have 
upon the whole been progressive, from the crea- 
tion of the world to the present time ; as also that 
they have been suited to each other, as well as to 
the circumstances of mankind, during each emi- 
nent period of this their progress. A theory, which, 
when fairly represented, might be supposed to 
give satisfaction to some thoughtful persons ; who 
being convinced of the existence and attributes of 
one supreme first cause, yet are so unhappy as to 
entertain strong prejudices against every supposed 
Revelation from him : as well as to assist many 
serious inquirers, who are equally at a loss in 
their searches after any settled order, in each of 
these Establishments : but, if they could persuade 
themselves, that one of them proceeded in some 
uniform ratio and analogy with the other ; and 
that both were in a state of progression ; would 



XVI ADVERTISEMENT. 

probably wait a while, in hopes of seeing their 
particular objections gradually removed, by the 
same general rules. 

Having formerly attempted to clear up some 
of the chief difficulties that occur in our con- 
ceptions of a Deity, and his Providence, in a 
series of notes on Abp. King's Essay on the Origin 
of Evil, which met with a favourable reception 
from the public, I am induced to offer this con- 
tinuation of the same design of justifying the ways 
of God to man ; and from the very nature, aim, 
and tendency of ihat useful undertaking, however 
imperfectly executed, there is some ground for 
hoping, that it may obtain the same regard here, 
which it has abroad, since it was translated into 
German by the celebrated Michaelis, who made 
it, as I am informed, his Lecture Book. 



1 /z*'? If 

CONSIDERATIONS 



ON THE 



THEORY OF RELIGION 



BY EDMUND LAW, D. D. 

LATE LORD BISHOP OF CARLISLE. 



TO WHICH IS PREFIXED, 

A LIFE OF THE AUTHOR, 

BY THE LATE 

WILLIAM PALEY, D.D. 



A NEW EDITION. 



BY GEORGE HENRY LAW, D. D. 

LORD BISHOP OF CHESTER. 



LONDON: 

PRINTED FOR RODWELL AND MARTIN, NEW BOND-STREET, 

AND 

MESSRS. RIVINGTONS, ST. PAUL'S CHURCHYARD. 



1820. 

c 



JBLsi 



ADVERTISEMENT. 



A New Edition of the " Theory of Religion" 
being called for, it has been the pleasing office 
of filial duty, to superintend its publication. No 
alterations or insertions whatever have been ad- 
mitted, except the Author's last verbal corrections, 
and a Life of him, drawn up by the late Dr. Paley. 
It was indeed the Editor's original wish and in- 
tention to have made considerable additions to this 
very short memoir: but he soon desisted upon 
finding, that the pen of a son was not to be trusted, 
with writing the Life of a Father. 



GEO. H. CHESTER. 



London, 
May 20th, 1820. 



LIFE OF THE AUTHOR, 



BY THE LATE 



WILLIAM PALEY, D. D. 



Edmund Law, Bishop of Carlisle, was born in 
the parish of Cartmel, in Lancashire, in 1703. 
His father, who was a clergyman, held a small 
chapel in that neighbourhood, but the family had 
been situated at Askham, in the county of West- 
morland. He was educated for some time at 
Cartmel school, afterwards at the free grammar- 
school at Kendal; from which he went, very well 
instructed in the learning of grammar-schools, to 
St. John's college, Cambridge. He took his ba- 
chelor's degree in 17^3, and soon after was elected 
fellow of Christ's college in that university, where 
he took his master's degree in 1727. During his 
residence there, he became known to the public 
by a translation of Archbishop King's " Essay 
upon the Origin of Evil," with copious notes; in 
which many metaphysical subjects, curious and 
interesting in their nature, are treated of with great 



Vlll LIFE OF THE AUTHOR. 

ingenuity, learning, and novelty. To this work 
was prefixed, under the name of a " Preliminary 
Dissertation," a very valuable piece written by 
Mr. Gay, of Sidney college. Our Bishop always 
spoke of this gentleman in terms of the greatest 
respect. " In the Bible, and in the writings of 
Locke, no man," he used to say, " was so well 
versed." 

Mr. Law also, whilst at Christ's college, under- 
took and went through a very laborious part, in 
preparing for the press an edition of " Stephens's 
Thesaurus*." His acquaintance, during his first 
residence in the university, was principally with 
Dr. Waterland, the learned master of Magdalen 
college ; Dr. Jortin, a name known to every scho- 
lar ; and Dr. Taylor, the editor of Demosthenes. 

In 1737 he was presented by the university to 
the living of Graystock, in the county of Cumber- 
land, a rectory of about 3001. a year. The advow- 
son of this benefice belonged to the family of 
Howards of Graystock, but devolved to the uni- 
versity for this turn, by virtue of an act of parlia- 
ment, which transfers to these two bodies the 
nomination to such benefices as appertain, at the 
time of the vacancy, to the patronage of a Roman 
catholic. The right, however, of the university 
was contested, and it was not until after a lawsuit 
of two years continuance, that Mr. Law was settled 

* His coadjutors in the work were John Taylor, Thomas 
Johnson, and Sandys Hutchinson. Ed. 



LIFE OF THE AUTHOR. 



in his living. Soon after this he married Mary, 
the daughter of John Christian, Esq. of Unerigg, 
in the county of Cumberland ; a lady, whose cha- 
racter is remembered with tenderness and esteem 
by all who knew her. In 1743 he was promoted 
by Sir George Fleming, Bishop of Carlisle, to the 
archdeaconry of that diocese; and in 1746 went 
from Gray stock to settle at Salkeld, a pleasant 
village upon the banks of the river Eden, the 
rectory of which is annexed to the archdeaconry ; 
but he was not one of those who lose and forget 
themselves in the country. During his residence 
at Salkeld, he published " Considerations on the 
Theory of Religion;" to which were subjoined, 
"Reflections on the Life and Character of Christ ;" 
and an Appendix concerning the use of the words 
Soul and Spirit in the Holy Scripture, and the 
State of the Dead there described. 

Dr. Keene held at this time, with the bishopric 
of Chester, the mastership of Peter-house, in 
Cambridge. Desiring to leave the university, 
he procured Dr. Law to be elected to succeed 
him in that station. This took place in 17^6, 
in which year Dr. Law resigned his archdeaconry 
in favour of Mr. Eyre, a brother-in-law of Dr. 
Keene. Two years before this he had pro- 
ceeded to his degree of D. D., in his public 
exercise for which, he defended the doctrine 
of what is usually called the " sleep of the 
soul," a tenet to which we shall have occasion to 



LIFE OF THE AUTHOR. 



revert hereafter. About I76O he was appointed 
head librarian of the university ; a situation which, 
as it procured an easy and quick access to books, 
was peculiarly agreeable to his taste and habits. 
Some time after this he was appointed Casuistical 
professor. In 1 762 he suffered an irreparable loss 
by the death of his wife ; a loss in itself every way 
afflicting, and rendered more so by the situation 
of his family, which then consisted of eleven chil- 
dren, many of them very young. Some years 
afterwards he received several preferments, which 
were rather honourable expressions of regard from 
his friends, than of much advantage to his fortune. 
By Dr. Cornwallis, then Bishop of Lichfield, after- 
wards Archbishop of Canterbury, who had been 
his pupil at Christ college, he was appointed to 
the archdeaconry of Staffordshire, and to a pre- 
bend in the church of Lichfield. By his old ac- 
quaintance Dr. Green, Bishop of Lincoln, he was 
made a prebendary of that church. But in 17^7> 
by the intervention of the Duke of Newcastle, to 
whose interest, in the memorable contest for the 
high-stewardship of the university, he had adhered 
in opposition to some temptations, he obtained a 
stall in the church of Durham. The year after this, 
the Duke of Grafton, who had a short time before 
been elected Chancellor of the university, re- 
commended the master of Peter-house to his Ma- 
jesty for the Bishopric of Carlisle. This recom- 
mendation was made, not only without solicitation 



LIFE OF THE AUTHOR. 



on his part, or that of his friends, but without his 
knowledge, until the Duke's intention in his favour 
was signified to him by the Archbishop. 

In or about 1777> our Bishop gave to the public 
a handsome edition, in three volumes quarto, of 
the works of Mr. Locke, with a life of the author, 
and a preface. Mr. Locke's writings and character 
he held in the highest esteem, and seems to have 
drawn from them many of his own principles; 
he was a disciple of that school. About the 
same time he published a tract which engaged 
some attention in the controversy concerning sub- 
scription ; and he published new editions of his 
two principal works, with considerable additions, 
and some alterations. Besides the works already 
mentioned, he published in 1734 or 1735, a very 
ingenious " Inquiry into the Ideas of Space, 
Time,'' &c. in which he combats the opinions 
of Dr. Clarke and his adherents on these sub- 
jects. 

Dr. Law held the see of Carlisle almost nineteen 
years ; during which time he twice only omitted 
spending the summer months in his diocese at the 
Bishop's residence at Rose Castle ; a situation 
with which he was much pleased, not only on 
account of the natural beauty of the place, but 
because it restored him to the country, in which 
he had spent the best part of his life. In 1787 he 
paid this visit in a state of great weakness and 
exhaustion ; and died at Rose about a month after 



LIFE OF THE AUTHOK. 



his arrival there, on August 14, and in the eighty- 
fourth year of his age. 

The life of Dr. Law was a life of incessant read- 
ing and thought, almost entirely directed to meta- 
physical and religious inquiries; but the tenet 
by which his name and writings are principally 
distinguished, is, " that Jesus Christ, at his second 
coming, will, by an act of his power, restore to 
life and consciousness the dead of the human 
species ; who by their own nature, and with- 
out this interposition, would remain in the state 
of insensibility to which the death brought upon 
mankind by the sin of Adam had reduced 
them*." No man formed his own conclusions 
with more freedom, or treated those of others with 
greater candour and equity. He never quarrelled 
with any person for differing from him, or con- 
sidered that difference as a sufficient reason for 
questioning any man's sincerity, or judging meanly 
of his understanding. He was zealously attached 
to religious liberty, because he thought that it 
leads to truth ; yet from his heart he loved peace. 
But he did not perceive any repugnancy in these 
two things. There was nothing in his elevation 
to a bishopric which he spoke of with more plea- 
sure, than its being a proof that decent freedom of 
inquiry was not discouraged. 

* The Editor has here omitted an assertion of the Author, 
very much questioning his authority for making it. 



LIFE OF THE AUTHOR. Xlll 



He was a man of great softness of manners, and 
of the mildest and most tranquil disposition. His 
voice was never raised above its ordinary pitch. 
His countenance seemed never to have been ruf- 
fled - y it preserved the same kind and composed 
aspect, truly indicating the calmness and benignity 
of his temper. He had an utter dislike of large 
and mixed companies. Next to his books, his 
chief satisfaction was in the serious conversation of 
a literary companion, or in the company of a few 
friends. In this sort of society he would open his 
mind with great unreservedness, and with a pe- 
culiar turn and sprightliness of expression. His 
person was low, but well formed ; his complexion 
fair and delicate. Except occasional interruptions 
by the gout, he had for the greatest part of his 
life enjoyed good health ; and when not confined 
by that distemper, was full of motion and activity. 
About nine years before his death, he was greatly 
enfeebled by a severe attack of the gout, and in a 
short time after that, lost the use of one of his 
legs. Notwithstanding his fondness for exercise, 
he resigned himself to this change, not only with- 
out complaint, but without any sensible diminution 
of his cheerfulness and good humour. His fault 
was the general fault of retired and studious cha- 
racters, too great a degree of inaction and facility 
in his public station. The modesty, or rather 
bashfulness of his nature, together with an ex- 
treme unwillingness to give pain, rendered him 



XVI LIFE OF THE AUTHOR. 

sometimes less firm and efficient in the admi- 
nistration of authority than was requisite. But it 
is the condition of human nature. There is an 
opposition between some virtues, which seldom 
permits them to subsist together in perfection. 
Bishop Law was interred in the cathedral of Car- 
lisle, in which a handsome monument is erected 
to his memory, the inscription on which is as fol- 
lows. 

Columns hujus sepultus est ad pedem 

EDMUNDUS LAW, S. T. P. 

per xix. fere annos hujusce ecclesiae Episcopus, 
In evangelica veritate exquirenda 

et vindicanda, 

ad extremam usque senectutem 

operam navavit indefessam : 

Quo autem studio et affectu veritatem 

eodem et libertatem Christianam coluit; 

Religionem simplicem et incorruptam, 

nisi salva libertate 

stare non posse arbitratus. 

Obiit Aug. xiv. mdcclxxxvii. 

iEtat. lxxxiv. 



T H E O R Y 

PART I. 
WANT OF UNIVERSALITY 

IN 

NATURAL AND REVEALED RELIGION, 

NO JUST OBJECTION AGAINST EITHER. 



Is lie the God of the Jews only ? Is he not also of the Gentiles ? Yes, of the 
Gentiles also, —Rom, iii. 29, 



WANT OF UNIVERSALITY 



IN 



NATURAL AND REVEALED RELIGION. 

NO JUST OBJECTION AGAINST EITHER. 



ACTS xvii. 30. 



The Times of this Ignorance God winked at, but novo commandeth 
all men every where to repent. 

THESE words contain a declaration'of God's gra- 
cious purpose to reclaim mankind by the coming 
of Christ; and at the same time intimate the pre- 
ference due to this, above any former institution. 
In the foregoing verses the Apostle had been 
instructing the Athenians in the nature of the true 
God, and his universal providence. He shews 
them that there is one common father and supreme 
governor of the world, who has made this earth a 
fit habitation for the sons of men, and distributed 
them over the face of it; who has distinguished 
the seasons, and divided the nations, and fixed the 
bounds and periods of each # , in so very regular 

* See Bryant on Ancient History, p, 162, &c. 

B 2 



4< OF THE WANT OF UNIVERSALITY 

and wise a manner, as might lead all diligent ob- 
servers of them to a knowledge of their author ; 
and put them upon seeking out some proper me- 
thod of expressing their devotion to him. Though 
here in fact (as the Apostle intimates, ver. 27. ), 
they were all but like men poring in the dark; 
their notions of the Deity imperfect and obscure ; 
their worship equally absurd and irrational. 

This their ignorance God was pleased for some 
time to wink at (yirs§ifciv), to overlook, disregard, or, 
as it is in a parallel place*, He suffered them to 
"walk in their own ways, to wander through the va- 
rious sects of superstition and idolatry into which 
they had fallen : but now he commandeth all men every 
where to repent; or rather publishes, (sragay/gXA«) 
proclaims the tidings of salvation to all men upon 
the fair and easy terms of repentance and reform- 
ation ; he offers a new covenant to mankind in 
general, from the benefits whereof none are ab- 
solutely excluded who sincerely desire them: — 
tidings, which ought to be received by all, as 
they were by the first converts, with joy and grati- 
tude. 

But, how strangely has the face of things been 
altered, or rather, the whole nature of them in- 
verted since ! When, through the degeneracy of 
mankind, the benefits of this divine institution 
become restrained to a few people ; and these are 
taught to despise it, for that very reason which 

* Acts xiv. i& 



IN NATURAL AND REVEALED RELIGION. 5 

uses to make a benefit the more valuable, namely, 
because it is restrained to themselves ! 

If, say the present unbelievers, God has made of 
one blood all nations of men, and is no respecter of 
persons; if he designs this revelation for all men, 
as he must, if it would be of so great use and ad- 
vantage to them ; — Why then is it not actually 
communicated to all ? — Why did he so long, — 
Why does he still — xvink at the ignorance of so 
many nations, and leave them without any means 
of coming to the knowledge of his truth ? Can a 
God of infinite power, and wisdom, be disappointed 
in his aim? Or, will the common father of man- 
kind confine his greatest mercies to so very few of 
his children? — And thus every argument of the 
superior excellency of our religion becomes an ob- 
jection to its divine authority; and what should 
be a peculiar motive to a thankful acceptance of 
it, is made one of the chief pretences for contemn- 
ing and rejecting it. 

In my following discourse I shall consider that 
part of this objection, which relates to the man- 
ner of conducting the Christian dispensation ; the 
other, which more immediately affects the time of 
its delivery, being reserved to a more full examina- 
tion afterwards. 

In answer therefore to this part of the foregoing 
difficulty, I shall endeavour to prove in the first 
place, 

I. That a partial communication of Christianity 
can be no particular objection to its divine autho- 



6 OF THE WANT OF UNIVERSALITY 

rity, since the religion of nature is on the same 
foot with it in this respect. 

II. I propose to shew the wisdom and goodness 
of the divine conduct in the dispensation of both. 
And, 

III. The great benefit of complying with the 
terms of the gospel, and the inexcusableness of 
rejecting it. 

I. I am to shew that a partial communication of 
Christianity can be no particular objection to its 
divine authority, since the religion of nature is on 
the same foot with it in this respect. 

As the all -wise Creator of the universe has been 
pleased to frame different orders of intellectual 
beings, so he has made a considerable difference 
among those of the same order. In mankind the 
case is very evident. We cannot but observe a 
vast disparity between both the abilities and ad- 
vantages of some, and those of others ; their tem- 
pers of body, and powers of mind, and circum- 
stances in the world; their education, opportunities, 
and ways of life ; the station they are in, or the 
government they live under. 

Now, these are so many talents, which together 
constitute our portion of reason, and severally con- 
tribute to the forming our understanding, and im- 
proving our nature. As these then are so very 
unequally distributed ; 'tis plain that our religious 
notions, or our law of nature, must be very dif- 
ferent and unequal also. The bounds of duty will 
be as various as the degrees of knowledge in every 



IN NATURAL AND REVEALED RELIGION. 7 

man, and likewise be enlarged in proportion to the 
gradual improvements in the same man. 

To speak therefore of one Jixt, immutable, and 
universal law of nature, is framing an imaginary 
scheme without the least foundation in the real 
nature of things ; nay directly contrary to the pre- 
sent order of the whole creation : 'tis making the 
same rule suit beings in all circumstances ; which 
is equally absurd, as to prescribe the same specific 
regimen to all constitutions. 

To style this religion of nature absolutely per- 
fect, or its light sufficient; can only mean, that 
every one may be as perfect here as God intended 
him to be, and able to do all that his Creator will 
require of him ; or so much as is sufficient to ex- 
cuse him from wrath and punishment : which is 
very true, but nothing to the purpose : for this 
kind of perfection is far from implying an univer- 
sal, and unchangeable equality in the law of nature 
itself, or excluding greater light ; since it may be 
very consistent with that diversity of talents above- 
mentioned, and those different degrees of happi- 
ness and perfection, which are founded in, and 
naturally resulting from it. 

As therefore all the gifts of nature are distri- 
buted in this unequal manner, how unreasonable 
is it to object against revealed religion, for its 
being conveyed in the very same manner! One 
who believes any thing of a God and his pro- 
vidence, will naturally suppose, that if any revela- 
tion were made to mankind, it would be made 



8 OF THE WANT OF UNIVERSALITY 

according to the same method which is observed 
in the government both of the natural and moral 
world ; at least, he that allows this to be consistent 
with the belief of a Deity in the one case, cannot 
on that very account reject the other*. 

Thus much may be sufficient to shew, that na- 
tural and revealed religion are upon the same 
foot in point of universality ; and that the ob- 
jection holds equally against both of them. And 
I have been the more brief on this head, as it has 
been fully discussed by able writers t. 

II. Let us proceed therefore in the second 
place, to point out the wisdom and goodness of 
the divine conduct in both these dispensations. 

* Chubb, in his discourse on Miracles, p. 48, &c. endeavours 
to invalidate this observation, by asserting, that the two cases 
are not parallel, because the one could not have been better 
constituted ; which, he thinks, cannot be made appear concern- 
ing the other. But, if it be shewn that the like, or greater in- 
conveniences would flow from any other assignable way of 
conveying revelation (which will be attempted in the following 
part of this discourse) ; then we have the same reason to assert, 
that it could not upon the whole have been conveyed in a better 
way; and consequently, the objection drawn from its want of 
Universality, will.be of no more force than that from inequality is 
in the common course of nature ; and the two cases will still be 
exactly parallel. Nor can I find the least proof of the contrary 
in Lord Bolingbrofa's declamation, (Works, vol. iv. p. 293, fyc.) 
except what arises from the arbitrary supposition of some few 
divines, and is here sufficiently obviated near the end of 
Part II. 

t See Conybear's, Foster's, or S. Broivne's Defence of Reve- 
lation; or, Denne's Sermon on the Propagation of the Gospel; 
or more at large in Butler's Analogy, &c. p. 181, 215, &c. 8vo. 
or Sykes on Miracles, p. 204, &c. 



IN NATURAL AND REVEALED RELIGION. 9 

1st. Of Natural Religion ; which, as we have 
seen, is proportionable to the different abilities and 
attainments of mankind; as these generally arise 
from their different stations and conditions; both 
which we shall find exquisitely adapted to the 
well-being of the world. 

For, in the first place, society is requisite, in 
order to supply the conveniences, the comforts, 
and the necessaries of life, as well as to secure the 
quiet use, and safe possession of them. To pre- 
serve society among such frail, fallible, and re- 
fractory beings as constitute the bulk of mankind, 
there is need of government, which implies dif- 
ferent stations and conditions; as these again call 
for different abilities and qualifications. All, 'tis 
plain, cannot be governors, nor enjoy the benefits 
which attend some posts of wealth and power: 
the many have nothing left them but to obey, to 
execute the will of their superiors, and undergo 
the drudgeries of life*. 

The same holds in the body politic, as in the 
natural ; there must be many inferior and more 
feeble members, which yet are necessary ; neither can 
the head say to the feet, I have no need of you. 

But, if all these different members of the com- 

* Illi ergo omnes conditi sunt ut haec opera praestent, quibus 
in civitate opus est; conditus est autemvir scientia praeditus sui 
gratia: [i. e. ob finem quern adeptus est, sc. scientiam] atque 
ita simul colitur terra, et reperitur sapientia. Quam scite ergo 
dixit ille, quisquis fuit, Nisi essent stulti desolaretur terra! 
Maimon. Porta Mos. p. 4?1. Vid. Eccl. xxxviii. 32, 34% & Hol- 
berg. N, Klim. p. 133. 



10 OF THE WANT Q¥ UNIVERSALITY 

munity had naturally the self-same sense and relish 
of things; if each man had originally and un- 
changeably the highest degree of understanding 
and acuteness; the greatest strength of reason, 
and fineness of imagination that is to be met with 
in any of the species, how very incongruous must 
this unavoidable diversity of orders prove! How 
hard would be the case of them, whose lot is to fill 
the worst and lowest offices, and yet who find 
themselves as well qualified for, and as highly de- 
serving too of the best, as those that hold them ; 
and who likewise cannot but be as deeply sensible 
of all that hardship and disappointment which 
arises from the want of them ! The common in- 
tellect and apprehension of man would be but ill 
placed in an ox or ass ; nor would the genius and 
temper of some philosophic mind be any better 
suited to him that driveth them, and is occupied in 
all their labours. 

But this must necessarily be the state of things, 
if all men were by nature furnished with all those 
intellectual accomplishments, which adorn some 
few of them at present. Three parts in four of 
the world must be unfit for their particular cir- 
cumstances, and at odds with their condition. 

How inconsistent also would it be in nature to 
implant those various senses, appetites, and tastes 
in all men, which not one in a thousand would 
have power to gratify! — that sublime degree of 
reason and reflection, which often could only 
prove its own tormentor! 



IN NATURAL AND REVEALED RELIGION. 11 

Not to mention what ill influence such a scheme 
would have on government itself ; how difficult it 
must be to rule, where every one has the same 
strength and skill ; how disagreeable to obey, when 
all have equal abilities, and therefore (as they might 
reasonably imagine) an equal right to be their own 
directors. # In short, how much more wise and 
beneficial is the present constitution of things ! 
where all is left in a great measure to mankind 
themselves, who have both the forming and dis- 
posing of each other; nay, where men are at li- 
berty to frame their own natures, and dispositions : 
where they have no inconvenient or pernicious 
principle to lay to nature's charge t; no properly 
innate notions, or implanted instincts t; no really 
original appetite or affection, to sway or bias them ; 
except that universal sense, and uniform desire of 
happiness, which was absolutely necessary to their 
preservation (a). 

* Si omnes ingenio pares essent, omnesque in eosdem affectus 
proclives, aut iisdem virtutibus ornati ; non esset qui alius impe- 
riis parere vellet, aut ei quidpiam concedere, aut qui varietati 
ministeriorum et artium omnium generum aptus esset. Cum 
omnes omnia curare nequeant, singulos in Societate suo munere, 
in gratiam aliorum, fungi oportet ; nee vilissima munera minus 
sunt necessaria interdum quam sublimiora. Itaque esse oportuit 
omnibus suum ingenium, ut quisque quod suum est ad Societatis 
felicitatem conferret, et quod caeteris deest sua industria sup- 
pleret. Cleric. Sil. Philol. ad iEschin. Socr. p. 170, 171. 

f See Ibbotfs Boyle* s Led. 2d set, Serm. V. p. 143, &c. or 
King's Origin of Evil, note 38, p. 189, 4th edit. 

| See Prelim. Diss, to King, and Rem. i. p. J5, 4th edit. 

(a) To such as are desirous of forming more precise notions 
on the present subject, let it be observed, that when the first 



12 OF THE WANT OF UNIVERSALITY 

By these means we have at first only such 
thoughts and inclinations instilled into our minds 

foundation of a diversity of sense and intellect is once laidfin a 
greater or less susceptibility of pleasure or pain, by a perception 
of ideas more acute or dull, more quick or slow, and a propor- 
tioned reflection on them, — from hence the whole tribe of affec- 
tions, &c. and the several degrees in each, are very apparently 
deducible: supposing only this, I say, which seems to lie in the 
original stamina of the body, and is so far not to be accounted 
for, at least by me ; which therefore, and which only I should 
term innate or strictly natural; since every thing besides, that 
is comprehended under the name of natural appetite, &c. is so 
far from being such, that it is evidently posterior in the order of 
nature, and entirely grounded on the ideas which themselves 
arise from hence, and whose innateness in all senses of that word 
is now generally given up : — supposing then this one foundation 
laid by nature, a difference herein will be enough to constitute 
the Being more or less sensible, or rational in general ; and tend 
to make it more or less passionate or mild, eager or indolent, &c. 
with regard to whatsoever it applies itself: but, can this ever 
actually determine it to any one peculiar set of objects, or have 
any tendency towards giving what we mean by a particular 
genius, taste, or temper? That, and the principal constitution 
of the human mind, or its predominant qualities, seem to arise 
afterwards from the particular associations which we form our- 
selves, or learn of others, as these grow gradually, and even 
mechanically from the circumstances we are in, or from those 
objects that more immediately surround and strike us*; pro- 
vided that a suitable attention and regard be paid to each as it 
presents itself. 

For that amidst all this mechanic apparatus we have such a 
distinct faculty of attending, and determining the subordinate 
powers in consequence thereof, as is stated at large by Abp. 
King, I must beg leave to suppose, till all the various appear- 
ances, which seem so much to require it (of which in the follow- 
ing note *) are solved on other principles ; and then indeed this, 

* See Hartley's Observations on Man, Part I. A book well worth the pains 
required to understand it, and which I must recommend, as exhibiting a very cu- 



IN NATURAL AND REVEALED RELIGION. 13 

as are agreeable to, and for the most part do in 
fact arise from our particular place and circum- 

will be of course excluded. I may add here, that neither are 
those associations themselves, from whence some very ingenious 
persons would deduce a total mechanism, altogether necessary ; 
nor we so far passive under them, as to be left without a power 
of curbing and correcting, breaking and eradicating ; as well as 
of contracting them at first, and afterwards confirming them : 
to assert this would be advancing a new doctrine of habits con- 
trary to the general sense and language of mankind. 

Well then, allowing such a degree of liberty, or active power, 
to be joined with the other passive ingredients in our compo- 
sition, as such, it must in some measure act independently on 
each of them, and be capable of forming new associations from 
its own proper acts, which will extend to all the rest, and in- 
fluence them: and yet as it will also have some such connection 
with them all, as to be itself in some respect or other influenced 
by them reciprocally ; or (which comes to the same thing) the 
mind will be so affected in and through them as to influence it ; 
which we all daily feel : [else how come these parts of our con- 
stitution to be constantly applied to with success for the deter- 
mination of it? Why is pain present or in prospect used to 
move a man, or arguments and motives urged, if they are really 
matters of indifference to his choice, and have no natural effect 
upon it?] As this grows and gathers strength, like all our other 
faculties ; and is equally capable of being impaired, and rectified 
again*: — As it is limited and subject to its laws, not perhaps 



rious history of the human frame, and well founded in the main; though the in- 
genious author carries some points, particularly that of mechanism, farther perhaps, 
than either experience seems to justify, or we are at present willing to allow. Per- 
haps it exceeds the power of man's understanding to decide where mechanism 
ends, and where the liberty of indifference (the only notion of liberty that comes 
up to the purpose) may be supposed to commence. However, it seems clear 
that some share of each is to be admitted into our composition, as well to- 
wards solving several phenomena, as giving due satisfaction in the great articles 
of religion and morals; and that after all the attempts of the most able writers on 
this subject, neither principle can be wholly excluded. 
* King, note X. p. 360. 4th ed. 



14 OP THE WANT OF UNIVERSALITY 

stances in the world; and afterwards find room 
enough to refine and enlarge our faculties \ to 

wholly different, though of a kind distinct from those of the 
other appetites : (however, such as make it no less governable *), 
and cannot go against these appetites without manifest pain and 
misery to the person f : — As it may be inclined, both by them 
and its own course of operation, and will become daily more 
and more conformed to them, by a duly regular exercise ; which 
we likewise experience; — its operations will become as much 
the objects of foreknowledge; nor will it be much less easy to 
account for either the formation, or increase of any particular 
turn of mind, in any given situation, than if all were performed 
in us necessarily, and at once. 

This plan of human nature, which derives every thing from a 
few clear principles, and yet makes room for that endless variety 
conspicuous in it, might, I am sensible, be set in a good light, 
and shewn to be free from some of the greatest difficulties that 
must clog all others. In this view, a just uniformity is, by the 
Deity, so far as his immediate acts reach, in all cases, and might 
be by us, generally, preserved among all its constituent parts; 
our talents suited to our capacity of using them ; our sphere en- 
larged, as that increases; and keeping pace with our improve- 
ments ; in short, each dispensation put upon a reasonable foot ; 
and all discoveries made in due proportion to our qualifications 
for judging of them, and our dispositions to apply them. Where- 
as the contrary scheme, of bringing every thing to an original, 
equal, and immediate intuition ; or of fixing every man to cer- 
tain impulses, or instincts, independent on his station and endea- 
vours, and intirely unimproveable by them ; — this must be quite 
arbitrary, and in a great measure useless ; and attended with all 
the inconsistencies and inconveniencies already mentioned. 

Such would be the consequences of that pretended universal 
equability, in natural religion; nor is the levelling scheme, so 
much contended for in revelation, less absurd, as will appear 
below. 



* King, c. v. § 5. sub. 4, p. 372, &c. with notes 69, p. 366, and 70, p. 371. 
f lb. note N. p. 21 6, &c. 



IN NATURAL AND REVEALED RELIGION. 15 

qualify ourselves for, as well as, by a right appli- 
cation of them, thus far, merit, some superior 
station, whenever that shall become void. How 
regular and beautiful a subordination must this 
soon produce! How fitly might the whole body, 
thus knit together and compacted by that which every 
joint supplieth, increase with the increase of God, 
would man but enter into the same plan of ex- 
citing industry, and do whatever lies in his power 
to promote it, viz. entail benefits and successes 
on a proficiency in these endeavours, — suit every 
one's station to his respective merit and abilities; 
i. e. deal with each person according to what he is, 
and observe those rules which the great God of 
nature has established! 

What emulation must this raise, joined with the 
utmost care and caution, when each person finds it 
so much in his power to improve and advance, as 
well as to impair and degrade his nature; and 
thereby also change his state! what eagerness to 
excel some! what apprehension of falling below 
others! what encouragement for all to make the 
best use of their several faculties and opportunities! 
This amicable contest must certainly make more 
for the good of the whole, than if all had been 
merely passive, and absolutely fixed in any as- 
signable degree of knowledge and perfection; 
or limited unalterably to any one condition (£). 

(b) See King, Or. E. note 19, p. 108, &c. and note Y, p. 398, 
&c. We may add, that the supposition of any such fixed, unim- 



16 OF THE WANT OF UNIVERSALITY 

Upon this plan alone could there be place for 
hope or fear, reward or punishment, the only pro- 
per means of governing free, rational agents ; and 
of conducting them to their supreme and truest 
happiness, which seems to consist in agency; and 
which can only this way be excited*. This there- 
fore is the method most agreeable to wisdom and 
goodness, and in consequence most worthy of 
Godt. 

Having thus far considered the partial distri- 
bution of the gifts of nature, and consequent di- 
versity of natural religion, and offered some hints 
towards explaining the reasonableness and ne- 
cessity thereof; I proceed to shew the same con- 
cerning revelation. 

If a revelation were to be made at all, (and I 
must here' take it for granted that such a thing 

provable state of natural good implies, strictly speaking, no less 
than the subversion of all virtue or moral good; which is nothing 
but the choosing to communicate the former. [See King, R. i. 
p. 75) ?6, 4th edit.] for which communication there could be no 
place in such a state, nor consequently any room for any of those 
agreeable ideas which are founded on it. 

Nor does this scheme any better consult the interest of 
our intellectual accomplishments ; which, while it seems to be 
exalting them, is at the bottom taking away all their use and ex- 
ercise: while it pretends to constitute an equality among rational 
agents, is really destructive of both rationality, and agency. 

* See King, p. 216, 298, 311, 324, 335, 348, &c. with the fol- 
lowing note [e] and Fosters Wisdom of God in the various 
ranks and subordinations of human Life. Serm. viii. vol. 2. 

f See this described more at large in Bp. Butlers Analogy, 
p. 93, &c. 2d edit. 



IN NATURAL AND REVEALED RELIGION. 1*7 

is neither impossible nor unreasonable in itself,)* 
it must be conveyed in the method we are told it 
was, namely, at first communicated to some few 
select persons, and by them divulged, and gra- 
dually propagated to the rest of the world (c); or 

* See Jenkin, vol. i. c. 1, or Mrs. Newcomes Enquiry into the 
evidence of the Christ. Rel. § 8. 

(c) Chubb (on Miracles, p. 68, &c.) objects to this first method, 
that hereby it would be in the power of a few men to deprive 
the rest of all the benefits of this revelation. 

But is not that really the case in all the other benefits of nature, 
and the ordinary gifts of providence ? Are not most of the bless- 
ings of life communicated to us by the mediation and instru- 
mentality of other men, who may be just and faithful in commu- 
nicating them, or otherwise? and it is not oft in the power of a 
single person to deprive multitudes either of life itself, or any 
of its comforts ; of liberty, peace, plenty, arts, improvements, 
&c. ? and is not all this unavoidable while men are allowed the 
free use of their natural powers, which Chubb himself contends 
for ? Men, he says, are not to be over-ruled in either the pub- 
lication or reception of religion; and if so he has yet to explain 
how that is to be given so as not to leave it in the power and 
pleasure of a Jew, sooner or later, to restrain and suppress, to dis- 
guise and corrupt it ; and consequently to prevent thousands and 
millions of others from sharing in the benefits thereof, ib. p. 63. 
On a little farther consideration such writers may probably find, 
that on the plan "of human liberty, it must be impossible for any 
thing relating either to the minds, or outward circumstances of 
mankind, to remain in a state of perfect uniformity; and then 
they may be sensible too that the same causes, which among 
other things that concern mankind, make their religion un- 
avoidably continue in this partial and unequal way, will hold as 
strongly for its being originally given in the same way. 

Chubb's second objection, That if men could be supposed to 
be honest and faithful in the publication of a system of revealed 
religion, then there would be no occasion for such system, ib. 
seems to be worse founded than the other ; since this revelation, 
notwithstanding all the imperfections that attend its communi- 

c 



18' OP THE WANT OF UNIVERSALITY 

secondly, every particular man must have it by 
immediate inspiration ; and be at all times, and in 
all cases, influenced and directed to it internally ; 
or thirdly, it must be published again and again, 
and fresh miracles worked for the conviction of 
each unbeliever in every age. 

In the second of these methods the incon- 
veniences are very obvious: for this influence, of 
what kind soever it is, must either be absolutely 
efficacious and irresistible, i.e. so strong as to sub- 
vert the natural powers of man, and take away 
his freedom of thinking and acting; and conse- 



cation, may still be the means of conveying such superior benefits 
to those who do come to the knowledge of it, of making such 
discoveries in the nature both of God and Man, and of affording 
motives for men's attaining to such a degree of virtue, and true 
rational happiness, as all their honesty, without such helps, could 
never raise in the generality of them. 

And whether the sole end of revelation be to bring men to a 
higher pitch of happiness than they could otherwise attain, or 
not : \ib. p. 49.] this author never can prove but that it may be 
one of its great ends; and this end be in fact obtained, to as high 
a degree as is consistent with his own scheme of perfect liberty; 
so that, in the last place, allowing God to foresee all the conse- 
quences, and events attending such an establishment (ib. p. 62.) 
yet that the same establishment, so circumstanced, may, notwith- 
standing any thing this author has made out to the contrary, 
come from him. And indeed Chubb seems at length to be sensi- 
ble of that famous objection against the divinity of a revelation 
from its non-universality being so very much tveakened, that he is 
grown weary of it, and willing to get rid of it as handsomely as 
he can, by pretending that he has not even leaned to that side of 
the question in all his debates upon it, and will take it unkindly 
to have such a thing so much as insinuated of him. The Author's 
Farewell, p, 219, note. 



IN NATURAL AND REVEALED RELIGION. 19 

quently destroy all virtue, praise, reward ; i. e. all 
that is good and valuable in religion : — or else it 
would not be sufficient to answer the several ends 
proposed; nor could it certainly and effectually 
secure the lasting interest and salvation of mankind. 
As an illumination, it must either be distinguish- 
able from the present effects of reason, and the 
ordinary operations of the divine spirit, or not ; if 
the former, this must be by striking us more forci- 
bly, and working a more assured, infallible con- 
viction in our minds; but so much as is added to 
that, above what may arise from the present con- 
stitution of things, just so much must be taken 
from the present choice, and merit of believing ; 
and the concomitant delight and satisfaction which 
we feel, and ought to feel, in giving our assent to 
truth(flQ. Such evidence must either supersede all 

(d) See Abp. King, Or. N. 19. p. 108, &c. 4th ed. compared 
with N. 59. p. 310. Whence it appears, that though in some 
cases and respects the assent be unavoidable, and we merely 
passive in the attainment of many useful parts of knowledge ; 
which must be attended with satisfaction in degree proportioned 
to the apprehension of that usefulness, and of a kind perhaps 
very complex, as arising from a variety of causes accidentally 
associated; yet neither is the kind, nor the degree of this de- 
light so intense, and exquisite, as that which usually accompa- 
nies those points, which we work out ourselves; which we pro- 
perly make our own, by a free, fair investigation. These truths, 
though of no more importance in themselves, or in their conse- 
quences, than any others that are either forcibly obtruded on 
us, or fortuitously thrown into our way; 3'et are attended with a 
sort of self-approbation, and complacency, which both accom- 
panies the first discovery, the transporting evgyna ; and will con- 
tinue after it, and bear reflection; and which makes them in- 

c 2 



20 OF THE WANT OF UNIVERSALITY 

action and inquiry of bur .own, and overbear the 
judgment beyond possibility of doubt (which yet, 
is impossible to be conceived, without reversing 
the whole frame of the human mind; neither would 
that appear to be at all desirable, as is shewn 
above), it must, I say, either be inconsistent with 
the exercise of our other most valuable faculties, 
or it would come to the same thing with the pre- 

finitely exceed all others in our estimation. The same thing, as it 
is come at in the one or other of these ways, is evidently not the 
same to us : which I can ascribe to nothing more than a consci- 
ousness that in the former case we have contributed somewhat 
to the acquisition of it, and to our own improvement by that ac- 
quisition; or an idea of merit, constantly associated with this 
kind of acquisitions ; and which is perhaps the very strongest, 
and the most agreeable of all our associations. 

From whence also we may collect how necessary it is to the 
happiness of man, that he should appear to himself to he free, in 
the exercise of the faculties of his mind, as well as the powers of 
his body ; to be in some degree active in the attainment of his 
knowledge, as well as any other attainments; and how far this 
will go towards proving him to be really so, I leave to be con- 
sidered. If he has any proper liberty, there will be a good rea- 
son for annexing this double pleasure to the exercise of it, both 
to excite him to action in cases of difficulty, and afterwards to 
justify him for engaging in such; and enable him to go through 
all the toil and hazard that attends them. If he has none, would 
it not be a little hard to point out, either the rise or reasonable- 
ness of this so constant, and so general a delusion ; and to ac- 
count for such ideas as those of esteem, merit, reward, &c. which 
are entirely founded in it? 

Whether the resolving all, with a late author, into the deceitful 

feeling of liberty, be attended with less difficulties, than those 

which this hypothesis is calculated to remove, must be submitted 

to the thoughtful reader. See Hume on Liberty and Necessity, 

Essay on Mor. and Nat. Rel. Part I. 



IN NATURAL AND REVEALED RELIGION. 21 

sent use of them ; and prove alike capable of being 
equally neglected or opposed, corrupted or de- 
stroyed : it would produce no higher evidence 
than in some cases the common principles of rea- 
son have ; nor could it lay any stronger obligation 
on us to obey its dictates. 

The same will be the case with it considered as 
an impulse, or impression on the mind, inciting it 
to follow each determination of the judgment, and 
physically connecting thought with action ; since 
this connection, if much altered from that which 
is observable in the present state, or increased to 
any considerable degree above that harmony which 
now subsists among our natural powers, would be 
attended with the very same consequences*. 

Farther, as all this must be transacted in a man's 
own breast, and while it is limited as above, or he 
retains the least degree of liberty, is capable of 
being stifled there ; every one might, and most 
probably would soon disregard it, as much as he 
does now the many good thoughts, motions, and 
suggestions, which arise daily in his mind. Nor 
is there less likelihood of its being perverted to 
the very worst purposes, as interest, vice, or vanity 
might direct : — of its soon filling the world with 
rank enthusiasm, or the most wicked and absurd 
impostures ; and when it is thus perverted, there 
seems to be no room for any remedy upon this 
scheme; no means are left to detect the fraud, 



* See Hutchesou on the Passions, p. 179? 200, &c. ; or Kin< t 
O. of E. N. 28, &c. 



22 OF THE WANT OF UNIVERSALITY 

or folly of any pretences in religion whatsoever; 
no method for mankind to rescue themselves from 
perpetual error and delusion (<?). 

(e) The author of Christianity not founded on Argument , 
[Dodxvell], seems to adopt this second method of communi- 
cating a religion to mankind, and carries it so far as to super- 
sede all other means, divine or human, that have ever been made 
use of to support it in the world. He contends for a constant 
and particular revelation imparted separately and super naturally 
to every individual, p. 112. This he terms inspiration-, and in- 
fused evidence, p. 58, feeling and internal sense, ib. and of a na- 
ture but little differing from that of intuition, p. 59. In short, it 
is what will dispatch the whole business of religion at once, 
without either time or teaching (p. 17.), reading or reasoning, the 
use of our understanding, or the evidence of our senses. 

It is hard to guess upon what plan this author would defend 
himself if he were pressed ; but for the present he admits one 
general external revelation to have been made and recorded 
[though both, upon his principles, must have been unnecessary], 
and yet labours to dissuade us from examining the contents of 
it, and most inconsistently attempts to show, as well from reason 
as this very revelation, that we ought not to employ our reason 
at all, either in the proof, or the interpretation of it ; or in any 
thing else relating to the subject, p. 7, &c. A self-destructive 
scheme ! which were it really, as he pretends to prove, laid down 
by Christ and his Apostles, and in the nature of the thing, or from 
the practice of mankind ever so necessary, yet could not possibly 
be kept clear of the consequences above-mentioned: — of which 
more hereafter. 

But that this is far from being the case, may easily be shewn. 
That Christ and his Apostles both encourage and enjoin the 
exercise of reason in religious matters is plain enough from these 
few texts, Matth. xiii. 19, 23. Mark viii. 17, 18. Luke i. 4. xii. 
57. John v. 39. Acts xvii. 11, 17. Rom. x. 17. xi. 1. 1 Cor. x. 
15. xiv. 29. 2 Cor. xiii. 5. 1 Tim. iv. 13, 14, 15. 2 Tim. iii. 15. 
1 John iv. 1. 1 Pet. iii. 15. Do such texts as these suppose 
Conviction to precede the Evidence ? [p. 37-] to which add 1 Thess. 
v. 21. where St. Paul, treating of spiritual gifts themselves, ex- 
horts his followers to prove all things [a hopeful task ! says our 
author, p. 76.] and Rom. x. 2. where the same great apostle is 



IN NATURAL AND REVEALED RELIGION. 23 

Nor, in the third place, would less inconve- 
niences attend the frequent republication of re- 
recommending zeal according to knowledge; though this writer 
is pleased to tell us, that such zeal will scarce ever deserve the 
name; p. 25. 

However, to give this extraordinary scheme of his a scriptural 
air, he lays hold on some passages of scripture history [of which 
in their proper place], and draws in several detached parts of 
texts about the Spirit of God, or such as sound that way; which 
he applies to his point indiscriminately, whether they concern 
those ordinary assistances and imperceptible operations that may 
be expected from the Holy Ghost in every age, or are confined 
to his extraordinary, miraculous gifts, that were, we think, pe- 
culiar to the first publication of the gospel, and produced those 
wonderful effects which this writer alludes to ; and which he, with 
some modern sectaries, seems still to claim, upon that ever weak 
foundation of believing strongly that he has the same, without 
being able to bring any of the same proofs in justification of such 
his belief. Though even here he ought to be reminded, that most 
of these very supernatural gifts were so far from exerting them- 
selves independently on any natural attainments, that they most 
commonly acted in conjunction with, and were administered 
conformably to such ; and were themselves improved by labour, 
diligence, and study; or impaired and quite extinguished by 
neglect; (See Whitby on 2 Tim. i. 6.) that all of them were sub- 
ject to the will and reason of those who possessed them; and to 
be carefully and prudently applied to the particular exigencies of 
the church, and the most useful purposes of edifying: so as to 
constitute the whole a reasonable service. " God, when he makes 
" the prophet, does not unmake the man. He leaves all his fa- 
" culties in their natural state, to enable him to judge of his in- 
" spirations, whether they be of divine original or no. When he 
" illuminates the mind with supernatural light, he does not ex- 
*< tinguish that which is natural. If he would have us assent to 
" the truth of any proposition, he either evidences that truth by 
<l the usual methods of natural reason, or else makes it known 
" to be a truth which he would have us assent to, by his au- 
" thority, and convinces us that it is from him, by some marks 



24 OF THE WANT OF UNIVERSALITY 

lioion, and working; new miracles for the conviction 
of each particular person that might wish for it, 

u which reason cannot be mistaken in. Reason must be our 
" last judge and guide in every thing." Locke on Enthusiasm; 
a chapter which I would recommend to this extraordinary writer ; 
and when he shews us any of the same infallible marks of in- 
spiration, that were formerly exhibited ; when he communicates 
some of that infused evidence which he can make appear not to 
have been derived from other sources, we may be obliged im- 
plicitly to follow his directions; but till then, are, I apprehend, 
at liberty to suppose that he himself is only following his otvn 
spirit, and has seen nothing; and that all these feelings (if he be 
in earnest in pretending to them), are no more than the effects 
of his own warm imagination. For that the ordinary operations 
of the Spirit do not suggest any thing of this kind; — that they 
are never distinguishable from the natural workings of our own 
minds, much less in any respect subversive of them; — that they 
are perfectly consistent with the most free use of all our ra- 
tional powers, which are the gift of the same author, and given 
to be so used by us ; — and that these generally attend upon their 
regular exercise, and were designed rather to preserve, assist, 
improve, than to obstruct and supersede it; is, I think, now 
pretty well agreed on. See King's Or. of E. N. 71. p. 376, &c. 
4th edit. 

Noi can this author shew that reason, thus assisted, will be 
insufficient for the purposes of true religion ; or make out from 
the nature of these two, that they ought to have no communica- 
tion with each other. 

His first allegation, that men by the exercise of their reason 
neither do. nor can be required to think all alike, will not come 
up to his point, as it is neither true, nor necessary. Tis false 
in many matters both of fact and reason, on which all men, that 
think at all. think in one way; and he has yet to shew why the 
essentials of the Christian institution may not be included among 
such: I mean as they lie in the Bible, and so far as our assent is 
there explicitly required to them, on pain of forfeiting the privi- 
leges of that institution. These essentials he will find to bevery 
iew and plain. But though he allows the whole of Christianity 



IN NATURAL AND REVEALED RELIGION. 25 

or be supposed to want it; since these repeated 
publications, when grown common, would in all 

to be true and reasonable, yet he seems all along to beg the 
question, by supposing that it is of such a nature as is incapable 
of being made appear so to each person; so far as he is concerned 
to know, either the substance of it, or its grounds. Hence all 
the formidable objections against reason's judging of the gospel- 
truths ; which yet hold equally in many other truths of conse- 
quence in common life, wherein the common people, notwith- 
standing, go on very well by the use of their natural faculties, be 
they ever so weak, or ever so strongly beset with doubts and 
difficulties. 

His other arguments against admitting reason in religious mat- 
ters, from some particular institutions, and the general practice 
of the world, are no better founded. That children are intro- 
duced into the Christian church by baptism, and that they have 
early prepossessions in favour of Christianity (whereof he shews 
the great use and necessity, and wherein we most heartily join 
with him ;) does this render their religion the less reasonable to 
them, when they are capable of reasoning about it? Or are 
they strictly under any other obligation, when they come to age, 
of taking it upon themselves, than what arises from their con- 
viction of the reasonableness and wisdom of so doing, on their 
then being satisfied of its truth and divine authority ; and what 
they otherwise would have been under, when thus much ever 
should come to their knowledge? Surely, their being made to 
understand the Christian religion in the first place, by no means 
hinders their giving it a fair examination afterwards; so soon 
and so far as they become qualified for such examination. Nay, 
if they understand it thoroughly, they will find, that it requires 
examination from all its professors in some degree or other ; as 
appears sufficiently from those few texts above cited. It does 
indeed insist on a right belief, and a conformable practice, in all 
persons to whom it has been fairly proposed : and where is the 
wonder ! Does any lawgiver proclaim those exceptions to the 
general obligation of his laws, which accidentally arise from the 
sole incapacity of the subject; and which common sense is ever 
willing to allow for, without the least diminution of their use and 



26 OF THE WANT OF UNIVERSALITY 

probability be as little minded as the constant 
preaching of it is at present. Such a continual 

obligation? Or would it be any derogation from their excellence 
and authority ; or any excuse for our not labouring to under- 
stand these laws, that all men did not reason right about them? 

Nor does our being to apply by prayer for the continuing sted- 
fast in the faith, shetv the design of God that reason should not be 
at all employed on all these occasions; p. 11. any more than his 
working in us both to imll and do, and our being taught to ash 
this of him, proves that we have no occasion to endeavour to 
ivork out our oxim salvation. We do not pretend that reason is 
itself sufficient either to discover all that may be of any benefit 
in religion; or engage us to observe and act up to what it is 
really able to discover ; and therefore there is still room enough 
for our soliciting the grace of God, as well to strengthen and 
support this very faculty, as to bring others into due subjection 
to it ; — to lead us into the truth ; — to make us love and seek it ; 
— -to guard us against every deviation from it; — and enable us 
to resist the numberless temptations to vice, ignorance, and a 
criminal unbelief. 

Nor, lastly, would the difficulties and discouragements which 
human reason is too frequently laid under by the practice of the 
world, (were that in truth so bad at present as this author re- 
presents) would these wholly destroy its influence in the point 
before us ; or prove any thing more than that its province is too 
much invaded by all those, be they parents, tutors, or magistrates, 
who either wilfully or unwarily impose these difficulties ; and who 
alone are answerable for giving any handle to such a plea as this 
author has grounded on them. If the two former constantly 
betray its cause, by narrowing the minds of youth, and shutting 
up the avenues of knowledge ; if they do not teach them care- 
fully the art of reasoning, and lead them to a fair, free use of 
reason on every subject within their sphere, and worthy of their 
inquiry; or if the last intrench upon its rights by interposing 
their authority in the grand affair of divine worship, beyond 
barely keeping up the established form, where it is fit to be kept 
up, and tolerating others ; — If this were indeed the case now, as 
I trust it is not, this author, I conceive, should have shewn these 



IN NATURAL AND REVEALED RELIGION. 27 

series of miracles would in time be no miracles at 
all , they must lose their force, together with their 

proceedings to be warrantable in themselves, 'ere he went on in 
earnest to draw from them such a consequence, as that the whole 
subject is absolutely out of reason's jurisdiction. A consequence, 
which, whatever was intended by it, can only serve to revive 
Celsus's calumny against the Christian cause, My l%srags, a.KK% 
vriS~£V<rov ; and recommend the no less absurd, modern maxim, 
that ignorance is the mother of devotion : it renders all that scrip- 
ture, which was given by inspiration, a dead useless letter ; and 
represents that other candle of the Lord, human reason, as a false 
light and dangerous ; and such as, by this writer's motto, is in- 
sinuated to be a curse upon us, rather than a blessing. This 
notion indeed he has kept to all along, whether seriously or 
otherwise he knows best; and concludes suitably enough to it 
with this piece of advice to his young academic, that he content 
himself with being as rational a Christian as his sister or mother, 
p. 114. 

As for the inconsistencies which this writer labours to fix upon 
that excellent institution the Boylean Lecture, and those worthy 
persons who have with so much success accomplished its design, 
I need only appeal to Dr. Ibbot, who stands absolutely clear of 
his exceptions ; and in particular gives us the true scripture idea 
of faith and the virtue of it. Serm. V. 2. S. xxi. The same 
liberal spirit breathes through all his sermons, and has as fully 
answered the end of its great and good founder, Mr. Boyle, as he 
has obviated this author's whole performance. Of which I shall only 
observe farther, that it seems to be in a great measure borrowed 
from Bayle's explanation concerning the Manichees, at the end 
of his Dictionary. 

The same scheme which has been advanced by the writers 
above mentioned, is, after all the clearest answers given, again 
repeated in a letter to Whiston, 1750, and, as it should seem, 
by the same author ; but in so wild and incoherent a way, that 
I can make nothing of it ; and therefore till he shall be so in- 
genuous as to declare whether he proceeds upon the foot of 
Atheism, Deism, or Manicheism, it would be but lost labour to 
attempt any further confutation of it. 



28 OF THE WANT OF UNIVERSALITY 

surprisingness and novelty; nor could they leave 
any more lively, or more lasting impressions on us, 
than such as may be kept up by those standing 
records, and visible memorials, which afford per- 
petual evidence to the truth of Christianity. 

Not to mention that both of the foregoing 
schemes would in a great measure put it out of 
the power even of God himself to bring about a 
reformation in religion, when it was once cor- 
rupted (as it might easily be in both of them), 
since thereby the strongest and fittest of all means 
to procure attention, awe, and reverence, which 
we now call supernatural interposition, would be- 
come cheap, and ineffectual to that end; as was 
hinted above. 

Besides, what unity or uniformity of public wor- 
ship ; what decency and order, could be preserved 
in such a state of things ? If men did ever assem- 
ble themselves together, (the reasonableness and the 
necessity whereof will be apparent, so long as they 
are capable of having either their memories re- 
freshed, or their affections raised by sensible 
objects; — so long as they have either memory or 
senses left) in such assemblies every one of them 
would have a psalm, a doctrine, a tongue, a reve- 
lation, an interpretation; and what could this pro- 
duce but universal tumults and confusion? This, 
surely, is not so reasonable a service, nor so fit for 
edification, as the present; not so proper a method 
to convey and preserve a system of divine truths 
in the world, as a regular settled instruction and 



IN NATURAL AND REVEALED RELIGION. 29 

historic faith, grounded on a standing, written* 
revelation, which holds these forth, together with 
their proofs, to every one ; and offers them to the 
view and examination of all ages. 

When some of these things are attended to, we 
may perhaps be convinced that either the same, or 
as great objections would lie against any other 
assignable method of communicating a religion to 
mankind. 

If then neither all men could be made equally 
wise and perfect, — nor religion be at once equally 
communicated to them all; — if the present laws 
of our nature, so far as we are able to judge, are 
the best that could be; — and as such, ought to 
remain inviolate; and we be left to the common 
methods of informing ourselves, in all natural as 
well as supernatural truths : — it will follow, in the 
last place, that Christianity could not have been 
propagated otherwise than in fact it was and is, 
namely, in a gradual, progressive, partial manner. 

Let it be proclaimed at first ever so far and wide, 
yet the reception and continuance of it must, we 
see, in a great measure depend upon the dispo- 
sitions of mankind both natural and moral. Some 
previous, as well as concomitant qualifications are 
requisite to the due exercise, and influence of it, 
as well in private men, as public states and com- 



* The advantage of this, above oral tradition, may be seen 
in Tillotson, Vol. 2. Fol. Serm. 73. p. 54-9, or Le Clerc. Harm. 3. 
Diss. p. 615. 



30 OF THE WANT OF UNIVERSALITY 

munities: so that, among a people sunk in bar- 
barity and ignorance, in places where there is 
no kind of good order or government established; 
no regular forms of education instituted; where 
there is an universal want of discipline, and a dis- 
soluteness of manners; there Christianity cannot 
subsist. 

Miracles were fit and necessary to gain atten- 
tion and give authority to it at first; but the per- 
petuity of them would (as we have seen) weaken 
that very attention, and destroy their own autho- 
rity. When therefore a religion has once been 
sufficiently promulgated by the Deity, it must 
thenceforth be committed to human means ; left to 
the conduct of that nation or society in which it 
is planted, and by their care be handed down to 
posterity: it must be preserved and propagated in 
a natural way, and by the ordinary course of pro- 
vidence ; or there is no avoiding the ill conse- 
quences above-mentioned; namely, perpetual en- 
thusiasm or imposture. As a system of divine 
doctrines and stated rules of life, it must be sub- 
ject to the common methods of instruction ; and 
taught as all other science is. Youth of all kinds 
are to be principled, and grounded in it; and 
some instructed in those other parts of learning, 
which may fit them for a due inquiry into its 
original evidence; for understanding the true na- 
ture, ends, and uses of it ; and conveying the same 
knowledge down to future ages. Some particular 
orders of men likewise must be commissioned to 



IN NATURAL AND REVEALED RELIGION. 31 

explain and inculcate it; to defend its doctrines, 
as well as to inspect and urge the practice of its 
precepts. 

From all which it appears, that ignorant, un- 
civilized, slavish, and brutish nations, are equally 
incapable * of receiving such an institution, as they 
are of all those other sciences, arts, or improve- 
ments, which polish and adorn the rest of mankind, 
and make life a blessing. 

Without some tolerable degree of learning and 
civility, men do not seem qualified to reap the 
greatest benefit of the Christian institution ; and 
together with these, they generally do receive it 5 
the same human means serving to improve their 
notions in religion, which help to enlarge their 
knowledge in all other subjects; and at the same 

* By being incapable of receiving it, I mean incapable of re- 
ceiving it tvith effect; of retaining or applying it to any valuable 
purpose; for which men do not seem properly qualified, not- 
withstanding any natural capacity, without aid from the liberal 
arts and other accomplishments, in some degree. Most of the 
Indians are, I doubt not, capable of understanding the main prin- 
ciples of our faith at the first proposal; but scarcely qualified, 
I think, to make a right use, and receive the salutary effects 
thereof; to let it sink into the heart and form the temper, for 
want of some farther pains being taken to implant worthy prin- 
ciples of civil government and social life amongst them : without 
which, all endeavours to introduce the purest and most perfect 
system of religion seem preposterous. A sufficient proof of this 
may be seen in the Complete Collection of Voyages, &c. Vol. II. 
B. I. c. 3. § 20, p. 311, 312. Comp. Modern part of Universal 
History, B. 18. c. 5. Concerning the early plantation of Chris- 
tianity among the Tartars and Chinese, see Mosheim Hist. Tart. 
Ecclesiast. p. 8, 9, &c. or Eccl, Hist, Eng. V. 2. c. 1. 



32 OF THE WANT OF UNIVERSALITY 

time directing, and in a natural way, enabling 
them to arrive at, the most perfect dispensation 
of it. 

One of the chief reasons commonly assigned for 
the fitness of the time of Christ's appearing in the 
world, was the extent of learning and commerce 
through all the then known parts of it * ; which 
tended very much to open the minds of men, and 
qualify them to receive his institution ; as well as 
paved the way for a more general communication 
of it : but as there were many at that time not able 
to hear it, so on the same account, neither yet are 
some able ; nor will they be, till, hy reason of use 
they have their senses exercised, to discern both good 
and evil: till their rational faculties are enlarged 
and improved; their natural genius cultivated and 



* This is more fully explained in the following discourses, 
Part II. I shall only beg leave here to introduce the testimony 
of a candid and judicious writer, who appears to entertain right 
notions both of the nature of the Christian institution and of the 
best means for the propagation and support of it, and who has 
supplied us with the most valuable collection of ancient evi- 
dences of its truth. " Men must be rational and civilized, before 
" they can be Christians. Knowledge has a happy tendency 
" to enlarge the mind, and encourage generous sentiments. 
" Hereby we may hope to deliver men from superstition, bi- 
" gotry, and persecution, which have been some of the greatest 
" blemishes in the human conduct. As arts and sciences are 
" now in a flourishing condition, in a great part of the world, 
" we may hope it will have a kindly influence, and contribute 
" to the advancement of Christianity, in its genuine purity and 
" perfection." Lardners Collection of Jewish and Heathen 
Testimonies. Vol. IV. p. ult. 



IN NATURAL AND REVEALED RELIGION. 33 

refined; which seems in a good measure to con- 
stitute the fitness of time # with each of them re- 
spectively. 

* That the Chinese in particular, from whom some have 
thought that the strongest argument might be drawn against 
what is here suggested, and whose learning and liberal education 
have therefore been industriously cried up, are very far from 
deserving so great a character, see Renandofs dissertation on 
their learning, Ancient accounts of India and China, p. 200. 
Terry 's Voyage to the East Indies, sect. 12 and 21. Travels of 
several Missioners, p. 180, &c. Millars History of the propa- 
gation of Christianity, Vol. II. p. 266, &c. Mod. Univ. Hist. B. 
17. c. 1. sect. 4. and B. 18. c. 9. sect, note 11. P. or Le Compter 
Memoirs, passim. I shall give one palpable instance from the 
last mentioned author of an absurdity more than tolerated by 
them ; and that in a branch of philosophy, for which they have 
been often particularly celebrated. " All nations have ever 
been astonished at eclipses, because they could not discover the 
cause of them: but one would wonder that the Chinese, who, as 
to astronomy, may claim seniority over all the world besides, 
have reasoned as absurdly on that point as the rest. They have 
fancied, That in Heaven there is a prodigious great dragon, who 
is a professed enemy to the sun and moon, and ready at all times 
to eat them up. For this reason, as soon as they perceive an 
eclipse, they all make a terrible rattling with drums and brass 
kettles, till the monster, frightened at the noise, lets go his prey. 
Persons of quality, who have read our books, have for these 
several years been undeceived: but the old customs, (especially 
if the sun loseth his light) are still observed at Pekin, whieh, as 
is usual, are both very superstitious, and very ridiculous. While 
the astronomers are on the towers to make their observations, 
the chief mandarines belonging to the Lipou fall on their knees, 
in a hall or court of the palace, looking attentively that way, 
and frequently bowing towards the sun, to express the pity they 
take of him ; or rather to the dragon to beg him not to molest 
the world, by depriving it of so necessary a planet." Le Compte, 
p. 70, Ed. 1738. comp. p. 93, &c. and let. 8. 

From their notorious ignorance of, and contempt for the rest 

D 



34? OF THE WANT OF UNIVERSALITY 

And as barbarous and savage nations are unable 
to hear the truth ; so vicious and immoral ones 
are in like manner incapable of bringing forth the 
fruits thereof. If such a people did receive the 
true religion, they would soon drop it again, as 
many nations most undoubtedly have done ; at 
least they would lose the spirit, life, and power of 
it; and then the bare name, and outward form 
will not be worth inquiring after: nay, perhaps it 
might be as well, if these were quitted too, along 
with the other. Christianity cannot immediately 
transform the minds of men, and totally change 
the general temper and complexion of any people ; 
but on the contrary, it will thereby itself undergo 
considerable alteration ; and its own influence, 
and effect, in a great measure depend thereon : 
With the pure, it will be pure, and they that are 
otherwise will soon defile it ; will either corrupt it 
with impious fables and absurd traditions ; or turn 
it into licentiousness, and carnal policy : as was 
evidently the case under the Roman empire, and 
might be shewn to be so, more or less, under every 
human empire, or establishment. 

of the world, and great averseness to any communication with it, 
till of very late years ; we may easily account for the slow pro- 
gress of theirs, both in the knowledge of nature and revealed 
religion, notwithstanding their having had very considerable 
means of improving both in their hands for some time ; nor are 
they wanting in point of genius, as may be seen in the same 
accurate writer. Comp. Barnardine's Account of China, c. 9. or 
Bianchini Hist. Univers.— But this will come in more largely 
under the 3d Part. 



IN NATURAT. AND REVEALED RELIGION. 35 

Thus did the Eastern nations, and were over- 
whelmed with Mahometanism* ; and thus did a 
great part of Africa. To the like causes, in all 
probability, as well as the neglect and misbehaviour 
of its propagators and professors, (which have been 
here but too notorious t) it is owing that pure pri- 
mitive religion makes no greater progress in the 
East and West Indies, 

But it would exceed the limits of this discourse, 
to inquire into the state of every Heathen country, 
in order to see what probable reasons might be 
assigned either for their first rejecting, or not still 

* See Part II. 

f Of the former, a large account may be seen in Millars Hist, 
c. 8. p. 274, 2S4>, 291, &c. and c. 9. p. 376, &c. Add Warbur- 
tons observation at the end of sect. vi. p. 306, &c. of D. L. 
2d ed. and Calms Travels into North America, V. III. p. 270. 
As to the latter, we cannot but observe the great and general 
prejudice which must prevail in both the Indies against all Eu- 
ropeans, from the injurious treatment they have often received 
from us ; as may be seen in almost every late account of the 
voyages, &c. See Travels of Jesuits, Vol. II. passim; particularly 
p. 370*. Nor are the frequent quarrels among Christians them- 
selves, and their ill usage of each other in the articles of trade, 
a less prejudice against their profession: which always received 
the greatest check from the division raised among its propa- 
gators ; as was remarkably the case not long ago in China. See 
Mod. Univ. Hist. fol. V. III. p. 569, &c. 

These observations might be carried a great way towards ac- 
counting for the slow progress of Christianity among such nations 
as seem otherwise not ill qualified at present for the reception 
of it ; but that they are not to be carried so far as those persons 
have done, who pretend that Christians first taught the people 
of America to be wicked. See Benson App. to his Reason- 
ableness, &c. p. 302, 303. Bayles Diet. art. Leon. Vol. III. p. 773. 

D 2 



SO OF THE WANT OF UNIVERSALITY 

retaining Christianity # . Perhaps it may be enough 
to have given these general hints ; which though 
they were founded on mere conjecture, yet till 
such an hypothesis can be disproved from fact, 
we ought rather to acquiesce in them, than con- 
fidently arraign Divine Providence, and rashly cen- 
sure its ways with man, in matters of the last im- 
portance. However, I hope, arguments may be 
drawn from them, sufficient to stop the mouth of 
the adversary on these heads ; a more particular 
discussion of which will be the subject of some 
following discourses. 

I shall only beg leave at present to add an ob- 
servation or two, concerning that diversity of re- 
ligion in general which prevails in the world, and 
the case of those who cannot attain to the know- 
ledge of Christianity. 

And first, Though I see no reason to affirm with 
some writers, that God takes equal delight in the 
various kinds of worship, which happen to be esta- 
blished; and that a specific difference in religion 
is, in itself, and abstractly considered, equally 
acceptable to him, with that diversity of beings 
which he constituted : on the contrary, I think, he 
has plainly discovered one most perfect standard, 
and requires all men to approach as near it as they 
can; and may be said to approve of every just ap- 
proach to it, and prefer that to an opposite pro- 

* See Jortins Discourses concerning the truth of the Christ. 
Rel.Disc. 1. and Remarks on Eccl. Hist. Vol. III. p. 4-28, &c. 



IN NATURAL AND REVEALED RELIGION. 3? 

ceeding; in the same manner as he does every 
other excellence, and improvement of the human 
mind; where he intends perpetual advancement, 
(as we have seen) — yet from what has been already 
said, thus much must be allowed, viz. That one of 
these is in some measure a consequence of the 
other, during the present laws of nature, in the 
moral and intellectual world : a difference of 
capacity, among men, will produce an equal dif- 
ference in their religious notions, as was shewn 
above ; such difference therefore, in degree of 
perfection, is made necessary by the constitution 
of things, and the general dispensations of Pro- 
vidence; and what by the ordinary course of Divine 
Providence is to men, in some circumstances, 
rendered unavoidable, that the Divine Goodness 
will, in these circumstances, most undoubtedly 
excuse, and be ready to accept with all its imper- 
fections # . 

The same thing obtains remarkably in each par- 
ticular system, even of Christianity itself; which 
to different persons, and in different times and 
places, must appear in a very different light : 
though so much always, every where, lies level to 
all, as is indispensably required of each ; and so 
much also as might have a very considerable in- 

* See Rymer on Rev. Rel. c. 6. It is a beauty in Providence 
to advance in the dispensations of religion; to propose various 
perfections in piety and virtue upon earth, and answer them with 
respective promotions in heaven? p. 152, 



38 OS THE WANT OF UNIVERSALITY 

fluence upon their lives and manners. And the 
same may in a great measure be affirmed of modern 
Heathens ; the generality of whom still preserve, 
in some degree, the great fundamental principles 
of one supreme God, a Providence and a future 
State ; as authors of the best credit have assured 
us # . 

Secondly. As to the case of these people in 
general, we may consider, that if they have fewer 
and less advantages than others, their native genius 
and disposition must likewise be inferior ; to which 
their future state may be proportioned: God is 
not obliged to make all men equally perfect in the 
next world, any more than in this ; and if their 
capacity be reduced below that of an ordinary 
Christian, a less quantity of happiness may fill it. 

However, we need not be solicitous about their 
estate ; much less ought we to cast any ungrate- 
ful imputation on the governor of the world, for 
not having dealt so bountifully with them as with 
ourselves; since we know that, in all cases, every 
one will at length be accepted according to that he 
has, and not according to that he has not ; and that 
to whomsoever much is given, of him shall much 
be required. We know that their souls are in the 
hand of a most merciful Creator, all whose ways 

* A collection of them may be seen in Stackhouses B. of Div. 
Part S. c. 8. § % 3. p. 528, &c. or Millars Hist, of the Prop, c.5, 
&c. Comp. Mod. Univ. Hist. fol. V. 3. B, 14. c, 8, and Crantz 
Hist, of Greenland) B. 3. c, 5. § 38, &c. 



IN NATURAL AND REVEALED RELIGION, 39 

are equal; and who will most assuredly deal with 
every one according to what is just and right. 
But of this more hereafter. 

I come, in the last place, briefly to observe 
the great benefit of complying with the terms 
of the gospel, and the inexcusableness of reject- 
ing it. 

The benefit of the Christian institution, above 
all others, appears in that it naturally jits men for 
an higher degree of happiness, as well as entitles 
them to it by positive covenant. It gives them 
more just and worthy notions of the divine Being, 
and the relation they bear to him ; and of the 
duties which result from that relation. It ex- 
plains, improves, exalts all those virtues and good 
dispositions, which are the immutable foundation 
of happiness, both in this world and the next. It 
directs us to add to our faith virtue, to virtue know- 
ledge, to knowledge temperance, to temperance pa- 
tience, to patience godliness, to godliness brotherly 
kindness, and to brotherly kindness charity. It 
proposes to our study, whatsoever things are true, 
— honest,— just, — pure, — lovely, — and of good re- 
port; and binds all these upon us with the strong- 
est sanctions : at once giving us the most ample 
instruction in, and the warmest incitement to, the 
practice of our duty; and affording all fit and ne- 
cessary means of grace, in order to prepare and 
train us up for glory. And thus, as St, Peter says, 
hath the Father given unto us all things that pertain 



4:0 OF THE WANT OF UNIVERSALITY 

unto life and godliness, through the knowledge of 
him that hath called us unto glory and virtue ; — 
that at length we might be partakers of the divine 
nature. 

The great condition of this covenant is ex- 
pressed in the text, and many other parts of scrip- 
ture, by Repentance : repentance from dead works, 
and serving the living God : to which is annexed 
the very comfortable assurance of entire forgive- 
ness, which was so greatly wanted in the Heathen 
world*. 

This was the substance of our Saviour's preach- 
ing, and what the apostles continually testified, both 
to the Jews, and also to the Greeks, namely repentance 
towards Godi; that is, a thorough reformation of 
mind and temper; a renouncing of that extreme 
fondness for this present world, its vanities and 
vices ; and an improvement in all those graces 
and good habits, which are absolutely necessary 
to fit us for the presence of God ; the society 
of angels ; and the spirits of just men made per- 
fect. 

How gracious a design this ! how holy and 
amiable an institution! how strongly must it re- 
commend itself to every man's judgment and 
conscience, when once rightly understood and 
experienced ! And what infinite reason have we 

* See Dr. Owen, B. L. § 18. 

+ Acts xx. xxi. V. infra Note g. p. 291, and Jeffery's Tracts, 
Vol. II. p. 233. ox Bradford's B. Lect. Serm. 9. 



IN NATURAL AND REVEALED RELIGION. 41 

to give continual thanks unto the Father, who 
hath not only prepared for us an inheritance, but 
likewise laboured to make us meet to be partakers 
of it, among the saints in light! And lastly, how 
shall we escape if we neglect so great salvation? 
How disingenuous must it be, to refuse and put 
it from us ! How dangerous to contemn and blas- 
pheme it! 

Rather, may the mercies of God in Christ Jesus, 
engage every one of us to obey the divine precept 
in the text ; to shake off those vices and indulgences 
in which the heathens of old so much delighted, 
and which betray too many now a days into the 
like degenerate state ; and blind their eyes, and 
harden their hearts, against all the means of con- 
viction, — namely, pride, covetousness, and -sen- 
suality. May we all comply with the apostle's 
advice, in walking circumspectly towards them that 
are without; since the reason assigned by him is, 
in some respects, of equal force at present; — be- 
cause the days are evil. As Infidelity still abounds, 
and the love of many waxeth cold, we, who profess 
the faith of Christ, and think we have a more per- 
fect knowledge of it, and are to communicate the 
same to others ; we ought to contend so much the 
more earnestly for it, and labour to adorn the doc- 
trine of our Lord in all things. 

To our daily prayers, therefore, let us add our 
constant endeavours, that the kingdom of God 
may come on those who have not yet received 



4?2 OF THE WANT OF UNIVERSALITY, &C. 

it ; and be restored in purity, to such as have 
unhappily rejected it : and finally, let us beware 
lest in any of us be found an evil heart of unbe- 
lief; let *is take care that we be not of those, 
who, either in principle, or practice, draw hack 
unto perdition ; but of them that believe, to the saving 
of the sotd. 



THEORY. 

PART II. 
THE PLAN OF PROVIDENCE, 

WITH REGARD TO 

THE TIME AND MANNER OF THE SEVERAL 
DISPENSATIONS OF REVEALED RELIGION. 



Crescat igitur oportet, et multum vehementerque proficiat, tam singulorum quara 
omnium, tam unius hominis, quam totius ecclesiae, astatum ac seculorum gradi- 
bus, intelligentia, scientia, sapientia, Vine. Lir. Common. 1.28. 



THE PLAN OF PROVIDENCE, 

WITH REGARD TO 

THE TIME AND MANNER OF THE SEVERAL 
DISPENSATIONS OF REVEALED RELIGION. 



GAL. iv. 4. 

But when the fulness of the Time was come, God sent 
forth his Son. 

The coming of Christ in the flesh is a dispensa- 
tion so full of wisdom and goodness, that in what 
light soever it be viewed by us, it will appear 
highly worthy of its divine Author. The precise 
time in which he was manifested, though this has 
been made the subject of more cavils, ancient and 
modern, than any other circumstance attending 
it, yet I doubt not but, upon a fair examination, 
it may be discovered to bear the same characters. 

On this head the following questions are usually 
asked. If the common Father of mankind be 
infinite in goodness, and the Christian scheme be 
the only acceptable way of worshipping him, and 
necessary to our salvation ; why was it not com- 
municated to the world much sooner? Why was 



46 OF THE SEVERAL DISPENSATIONS 

this greatest of all blessings kept back to the last; 
— to the end of the world, as it is called*? * if God 

* always acts for the good of his creatures, what 

* reason can be assigned why he should not from 
' the beginning have discovered such things as 
6 make so greatly for their good; but defer the 
1 doing of it till the time of Tiberius fP 9 — Most of 
the adversaries to Christianity lay the greatest 
weight on this objection t; and accordingly, 
several arguments have been offered to remove 
it: I shall select some of them which appear the 
most conclusive, and add such farther observa- 
tions as may help to set the whole in a proper 
light§. 

When the fulness of the time\\ was come. — The 
apostle in this chapter is comparing the ages of the 
world, to the life of man, and its several stages ; 
as infancy, childhood, youth, maturity. If we re- 

* Heb. ix. 26. 

f Christianity as old, &c. p. 196. 4to. 

% Porphyry often urges it. V. Hieron. ad Ctesiphon. Ep. 48. 
Augustin. Ep. 102. So also Celsus. V. Origin, contra. L. 4. 
C. Blount, [or the author of a letter to him signed A. W. pub- 
lished under the name of Dry den, in the summary account] was so 
very confident of its being unanswerable, that he was willing to 
rest the whole cause of infidelity upon it. Mis cell, works, p. 210, 
&c. The author of Christianity as old, &c. dwelt very largely on 
it in many parts of his book ; and not to mention Chubb, and 
others, the author of Deism fairly stated, still repeats the same 
thing over and over again, from p. 87 to 95, as if no answer had 
been ever made to it. 

§ See an excellent discourse on this subject by Mr. Parr, 
Norwich, 1780. 

|| Or, the proper season, kaipoi iaioi, Tit. i. 3. 



OF REVEALED RELIGION. 47 

fleet on this comparison, we shall find it very just 
in general; and that the world itself, or the coL 
lective body of mankind, as well as each particular 
member, has from very low beginnings proceeded 
by a regular gradation in all kinds of knowledge ; 
has been making slow advances towards perfection, 
in its several periods ; and received continual im- 
provements from its infancy to this very day # . 

And though in both cases this same progress be 
sometimes interrupted, and the course of this world 
and its inhabitants appear, like that of the hea- 
venly bodies, stationary, or suffering some retro- 
gradations; yet we have reason to believe, that 
these are such, for the most part, in appearance 

* For a general explanation of this, see Edward's Survey of 
all the Dispensations of Religion, &c. Vol.1, p. 396. and Vol. II. 
p. 615 — 21, &c. Worthington's Essay on Mans Redemption, 
c. 8, &c. Taylors Scheme of Script. Div. c. 3, &c. — The last 
author has made frequent use of this comparison, and drawn the 
following parallel : 

Ages of Man, 6. 16. 20. 30. 40. 50. 60. 70. 
Ages of theWorld, 600. 1600. 2000. 3000. 4000. 5000. 6000. 7000, 

But that there is no necessity for carrying on the parallel be- 
tween these, to the decline of each in their old age, is justly ob- 
served by a late writer. ' Here it must be obvious, that the case 
of nations, and that of individuals, are very different. The hu- 
man frame has a general course ; it has, in every individual, a 
frail contexture, and a limited duration ; it is worn by exercise, 
and exhausted by a repetition of its functions : but in a Society, 
whose constituent members are renewed in every generation; 
where the race seems to enjoy perpetual youth, and accumulating 
advantages, we cannot by any parity of reason, expect to find 
imbecilities connected with mere age, and length of days.' Fer- 
guson, Hist, of Civ. Society, p. 320. Comp. Priestley on Governm. 
Introd. p. 5. &c. 



48 OF THE SEVERAL DISPENSATIONS 

only; that this very lett, where it is real, makes 
way for a more rapid progress afterwards (like 
currents pent up to produce a larger stream) which 
seems to bring matters into the same state upon 
the whole, as if they had been regularly pro- 
gressive : and may itself be necessary, in order 
to produce an equal or proportionate happiness 
among the different nations of the earth (g). 

(g) Thus there may be such a circulation in both the natural 
and moral circumstances of all constitutions, as is commonly ob- 
served, without any prejudice to the general progress in perfec- 
tion, on the whole; nay, that may become in some respects pro- 
ductive of it ; a corrupted people fall by their corruptions, and 
some new ones better constituted and disposed rise on their ruins. 
Whenever an exertion of the same skill and sagacity, politic or 
ceconomical ; a display of the same hardy virtues which raised 
the fortunes of any state or family, viz. courage, industry, fru- 
gality, when this is no longer esteemed necessary for its support r 
but gives way to an indulgence of the opposite qualities ; such 
state will sink again, and generally become a prey to some more 
potent rival, who is in the ascending scale, and cultivating those 
very virtues by which the other rose and nourished; till that, 
going on in the same course, suffers likewise the same revolution i 
by which means the seat of empire, opulence, splendor, polite- 
ness, is often changed in every quarter of the world, without any 
real diminution, even of those particular virtues which produce 
them, on the whole ; much less of virtue and happiness in gene- 
ral, but rather with a more universal and equal distribution of the 
several benefits and blessings among men at large; and the af- 
fording each class equal means and opportunities of improving 
themselves in these respects, as well as in the liberal arts, which 
indeed usually attend upon each other. < The greatest blessing 
that can befal a state, which is obstinately tenacious of all its an- 
cient institutions, is to be subdued by some people who have a 
better government, and have made farther advances in the arts 
of life. And it is undoubtedly a great advantage which the Di- 
vine Being has provided for this world, that conquests and revo- 



OF REVEALED RELIGION. 49 

Farther ; every one that looks into the history 
of the world with an unprejudiced eye must ob- 

lutions should give mankind an opportunity of reforming their 
systems of government, and of improving the science of it, which 
they would never have found themselves.' Priestley on the first 
Principles of Government, p. 135. < Were it not for these great 
shocks,' says a Royal author, * the universe would continue always 
the same, and there would be no equality in the fate of nations.' 
Essay on the progress of the understanding in the Arts and 
Sciences. Memoirs of the H. hi Brandenburg, p. 294. 

The same observation may be applied to religious knowledge; 
and is so applied, with a few leading facts from history to con- 
firm it, by Mr. Rotheram, in his Serm. on the Wisdom of Pro- 
vidence. 

The same way of reasoning which is used to prove that each 
individual attains to a greater sum of happiness upon the whole 
from low beginnings, from successive alterations, and gradual 
advances in his several states ; than if he had set out at first and 
continued always fixed even in what is deemed the highest; this 
argument, drawn from the very nature of intellectual happiness, 
which is chiefly relative, and consists in the reflection on a man's 
present situation compared with that wherein he once was; or 
sees others round him now to be: — The same argument may be 
applied with like propriety to nations and communities, as being 
composed of individuals, all in like circumstances, and therefore 
under the like wise dispensations of Providence. See note 19 to 
Abp. King. O. of E. p. 108-9. 4th ed. 

How many improvements were carrying on in most parts of 
the World through several of its darkest ages, by steps opening 
the way for still higher approaches towards perfection, may be 
seen in Robertson's judicious observations. Hist, of Ch. V. Thus 
absolutely rude barbarism gives way to feudal tenures and a stand- 
ing militia; these to general Laws and a regular administration 
of justice; to more liberal Communities, p. 30. free Cities, p. 32. 
and equal distribution of Property. Chivalry and Crusades intro- 
duce generosity, a sense of honour, and a strong spirit of religion 
however imperfect and confused, p. 69. To these succeed more 
polished manners, legal settlements, and more sound policy; 
courts of justice are set up, civil and ecclesiastical constitutions 

E 



50 OF THE SEVERAL DISPENSATIONS 

serve, that the minds of men have all along been 
opened by a train of events, improving upon, and 
adding light to each other ; as that of each indi- 
vidual is, by proceeding from the first elements 
and seeds of science, to more enlarged views ; and 
a higher growth. Mankind are not, nor ever have 
been capable of entering into the depths of know- 
ledge all at once ; of receiving a whole system of 
natural or moral truths together ; but must be let 
into them by degrees ; and have them communi- 
cated by little and little, as they are able to re- 
ceive and relish the communication. In this man- 
ner does every art and science make its way into 
the world : And though now and then an extraor- 
dinary genius may arise, and reach as it were some 
ages beyond that in which he lives ; yet how very 

formed, and jurisprudence reduced to a science : general good 
is educed out of private evils, or a more pure and perfect state 
raised from a mixed and partial one. Thus did the Roman con- 
quests civilize and polish Europe: when that unwieldy empire 
was corrupted and enervated, it gave way to more barbarous 
nations ; but such as brought along with them liberty and inde- 
pendence; and laid the foundation of our present more happy 
and better poised constitutions. From the thick cloud of Popery 
bursts out a brighter light than ever shone upon the world since 
the first planting Christianity, at the revival of Letters, notwith- 
standing their abuses; p. 74, 75. We cannot help discerning 
their mighty influence on Manners, p. 76. and every means of 
improving the mind of man, as well as bettering his condition. 
Hence the establishment of numerous Schools and Universities ; 
the extension of Commerce with all its beneficial effects, p. 81. 
the adjusting Property, p. 40. and fixing a Balance of power, 
p. 112. and at length the inestimable blessing of a Toleration in 
religious matters, v, iii. 336. 



OP REVEALED RELIGION. 51 

few of his contemporaries are able to follow him, or 
comprehend the import of what he delivers ! The 
generality still go step by step in gathering up, 
and digesting, some small portions of that stock of 
knowledge, which he poured out at once \ and are 
for a long time in respect to him, but mere chil- 
dren. So that, notwithstanding a few such extra- 
ordinary instances, I think, we may affirm in ge- 
neral, that from the beginning of the world, science, 
or all kinds of intellectual accomplishments, have 
been found to make a gradual and pretty regular 
advance among the bulk of mankind ; but that 
upon the whole, advancing they have been, and are. 
This, I say, is generally so in fact; and there- 
fore will to a certain degree, have place in reli- 
gious, as well as all other truths*, among men 

* A more particular proof of this will be given in the III. 
Part. Nor will it on examination be found inconsistent with the 
observation of a late judicious writer, \Jeffery. Tracts V. 2. 
p. 197? &c] concerning the sacred history of religion under the 
Patriarchs, Jews, and Christians, viz. That in every state there 
is first of all the Institution, then the Corruptions, and lastly the 
Reformation of it ; since (not to mention the occasion of this, 
which in part arises from the natural imperfection of its mode of 
conveyance, as observed below) we have reason to believe, that 
in each thorough reformation of religion, there is something 
raised above the primitive standard in the minds of its recipients ; 
that men are generally prepared to enter more fully into the plan 
and spirit of it, to arrive at a more clear and complete discovery 
of its several ends and uses, than at its original institution. Vid, 
infra, P. III. p. 262. Nor do we say, that every nation has im- 
proved in religious notices, exactly as it does in learning and po- 
liteness; or that one of these must keep pace with the other; 
since a supposed diversity in their original, will constitute a very 

E 2 



52 OF THE SEVERAL DISPENSATIONS 

either taken collectively,- or in each individual. 
Why the case stands thus in both, — why all are 
not adult at once, in body and mind, revelation is 
not concerned to give an account of, so much as 
the religion of nature ; at least they are here, as in 
the former case, both on the same foot ; and the 
same principles may be applied to each of them. 
And though in this respect, the Divine dispensa- 
tions seem to differ from human arts and sciences, 
in as much as these are commonly the most rude 
and imperfect at first, and every part of them im- 
proving by repeated trials; whereas, the others 
have all that purity and perfection at their de- 
livery, which in their season they are designed to 
have ; and rather lose, in some respects, than get 
by length of time— yet will not this make any ma- 
terial difference on the whole. 

To state the matter right, we ought to distin- 
guish as well between the delivery of a doctrine, 
and its general reception in the world; which is 
according to the measure of the recipients only: 
and which will chiefly depend upon the state, and 

notorious difference in this respect; the former may have been 
at first communicated to mankind in all its purity and simplicity; 
may long continue such, or suffer afterwards in its conveyance 
by tradition; while men were left in a great measure to them- 
selves in the acquirement of the latter; which must by conse- 
quence receive a gradual increase by their repeated efforts : and 
that disparity observable between the state and progress of these 
two in several countries, is no bad proof that this was actually 
the case. See Leland's Advantage and Necessity of the Christ. 
Rev. V. 1. c. 20. 



OF REVEALED RELIGION. 53 

qualifications of the age they live in : as also, be- 
tween the supernatural assistance, and extraor- 
dinary impressions, at the first publication of such 
doctrine, and the ordinary state in which it usually 
appears, and the common progress it will make, so 
soon as ever these shall come to cease, and it is 
left to be continued by mere human means; (as 
we have shewn before that it must be sometime or 
other), when we shall find it partaking of the taste 
and temper of the times through which it passes; 
and consequently propagated in the same gradual, 
partial manner, as all other parts of science, all 
human acquisitions and improvements are. 

Let us proceed then to consider the several dis- 
pensations of religion in this light, and see whether 
each will not prove to have been delivered in its 
proper season, and as soon as it became fully ne- 
cessary ; and likewise whether each was not as 
perfect as it could be supposed to have been, con- 
sidering the season in which it was delivered ; and 
every subsequent one, an improvement on all those 
that went before. 

We will inquire first, what provision God made 
for the instruction of mankind in the infancy of 
the world ; and whether it was expedient to send 
his son upon their first transgression. 

Now we have reason to suppose that Adam, 
during his state of innocence, had frequent com- 
munication with the Deity*; from whence he re- 

* A hint of such communication on the forming of Eve, as re- 
lated by Adam himself, together with the general precept con- 



54 OF THE SEVERAL DISPENSATIONS 

ceived his information of things, and was directed 
in the use of them*. And, if he had been content 
to follow that direction, he would undoubtedly 
have been secured from any pernicious errors ; and 
supplied with all the instruction and assistance 
which was then necessary for him, and trained up 
by degrees to as thorough an acquaintance with 
the Divine nature, and all things around him, as 
w T as agreeable to his own nature; and consistent 
with his state and circumstances in the world. 
But, upon his rejecting this guide, and applying 
elsewhere for knowledge, or setting up to be his 
own director (//); that communication might be in 

cerning Marriage, grounded on it, occurs in Gen. ii. 21, — 24. 
compared with Matt. xix. 5, 6. Mark x. 6, — 9. Eph. v. 31. 

Though what some writers attribute to Divine Inspiration in- 
fluencing Adam on such occasions, seems to be more naturally 
accounted for from a Vision exhibited, or express Oral Revela- 
tion made to him: the former supposition appears to be the 
easiest in this case, and may include that whole transaction, as 
represented to him in a deep sleep. Concerning which mode of 
information see more below. Note n. 

* Gen. i. 28 — 30. ii. 19, 20. Such persons as are apt to ques- 
tion the propriety of that particular restraint which was laid on 
him in the use of food, may consult the authors cited or referred 
to by Patrick, on Gen. ii. 17. 

(h) That he intended nothing less than this by eating of the 
forbidden Tree, which was the trial of his submission to, or his 
rejection of the divine government, the test of good and evil, or 
that which would shew which of these he chose, and prove whe- 
ther he would be good or bad, [Patrick on Gen. ii. 9. Taylor on 
Or. Sin, Pt. 3.] may be seen in Rutherforth's account of that trans- 
action, Essay on virtue, c. 2. n. (*) p. 273. Comp. Taylor. Scheme 
of Script. Div. c. 7. who makes the knowledge of good and evil, 
the same as feeling good connected with evil, tasting a pain- 



OF REVEALED RELIGION. 55 

a great measure withdrawn from him, and he left 
to the imperfect notice of his senses ; to learn the 
nature of good and evil, and the way to obtain the 
one, and avoid the other, by a painful experience*. 
Yet was he not left wholly to himself in the affair 
of religion ; but directed to such a form of wor- 
ship, as served to point out, and perpetually re- 
mind him, both of the heinousness of his crime, 
and the dreadfulness of that penalty which he had 
incurred ; and also gave him hopes of future par- 
don, and a final acceptance with his Creator. 

All this seems to have been signified by the in- 
stitution of animal sacrifices, setting before him all 
the horrors of that death, which he had been sen- 
tenced to undergo, but which was hitherto sus- 
pended ; and that of some other creatures de- 

ful pleasure, a destructive gratification, &c. by an Hendiadis. 
Worthington [Historical sense of the Mosaic account of the Fall 
proved and vindicated] supposes several communications of both 
kinds of knowledge made to our first parents, on their tasting the 
forbidden fruit; but not merely by the virtue of such fruit; which 
seems rather to have been the serpent's suggestion, Gen. 3. 5. 
of the very same kind and to the same end, with all his other 
suggestions of divine power annexed to various inanimate 
beings, whereby the world has been deluded ever since: nor 
does the same author ascribe to that tree, (though he calls it a 
mysterious one, p. 19) any physical effects infusing any sort of 
science ; which creates the chief part of the difficulty on this 
point. Dawson on the three first chapters of Genesis, explains it 
by the trees, in eating of which, Adam transgressed the divine 
law; thus affecting to become — acting as if he thought him- 
self — more wise and knowing than his Maker, p. 6. marg. 4<. 

* See Abp, King® Sermon on the Fall. And Bate on the 
same subject. 



56 OF THE SEVERAL DISPENSATIONS 

manded probably in its room. This, together with 
the promise of a future deliverance, by the seed of 
the woman, served for the present to afford some 
comfort to our first parents under their heavy sen- 
tence; and to convince them, that their offended 
Maker was not absolutely implacable ; as well as 
to lead their posterity to suitable notions of re- 
ligion, and such a kind of worship, as should con- 
stantly reconcile them to the Deity, and remove 
the guilt of their particular offences ; and also 
prepare them to expect a greater and more noble 
expiation that would take off the whole of Adam 9 8 
curse # , restore him and his posterity to that im- 
mortal life which he had forfeited (i); and raise 

* What that really was, may be seen in Hallet's Discourses, 
Vol. II. p. 276, &c. Sherlock's Use and Intent of Proph. p. 142, 
143. 2d ed. Taylor on Or. Sin, passim; or, at the beginning of 
Locke's Reason, of Christ, or Abp. King's Discourse upon the 
Fall. 

(i) After all that has been writ upon the subject of sacrifices, 
I am forced to ascribe their origin to divine appointment: as to 
the intention of them, we may conceive some to have been en- 
joined by way of Tribute, or as proper acknowledgments of God's 
dominion over the creatures, and of man's holding that share 
which was delegated to him from God's hand, and enjoying all 
earthly blessings through his bounty; — some by way of positive 
mulct, jine, or forfeiture, \_Abarb. ex. com. in Lev. p. 313. Cleric. 
in Lev. i. 2. Morality of Rel. p. 35.] to render every breach of 
duty burdensome, and expensive to the sinner; — some for a testi- 
mony, or a representation of his repentance, his confession of such 
breach, and deprecation of its punishment; — [Taylor, Script. 
Doct. of Atonement, p. 20. Forbes s Thoughts on Religion, p. 124. 
Essay on the Nature and Design, &c. p. 32, &c] some as ^federal 
rite between God and him, or a form of entering mto~ friendship 
with his Maker; [ib. passim, Comp, Richie's Criticism upon Mo- 



OF REVEALED RELIGION. 57 

them to a higher degree of happiness, than he 
could be conceived to have enjoyed in his para- 
disaical state # . And that this rite was enjoined by 
God himself, and explained to our first parent, is 
probable, from the short account we have of those 
times; since we find his two sons bringing their 
offerings to a certain placet, and well apprised (by 
some visible tokens t) when they were accepted; 
as that of animal sacrifice was rather than the 
other : and probably accepted for that very rea- 
son, because it had been appointed by God him- 

dern notions of sacrifices. App. II. pass.] and obtaining future 
favours from him: and yet there might be perhaps some farther 
view to that original grant, or promise, whereby man was to be 
delivered from the effects of the Jlrst breach; which, as such, was 
in each dispensation thought proper to be particularly distin- 
guished. All which appointments, grants, or covenants, may 
likewise be understood (not in their literal, strict sense, or as in 
themselves absolutely necessary, but) as so many gracious schemes 
of government, or methods of ceconomy ; so many merciful ex- 
pedients to promote the great end of the divine government, and 
secure obedience to the divine laws : treating mankind, (not like 
philosophers but) as the generality of people of a more dull ap- 
prehension were always to be treated; and leading them gra- 
dually to as just and worthy notions of God and themselves, as 
they became capable of receiving. — But to ascribe such an in- 
stitution, as this of sacrificing animals, wholly to the inven- 
tion of men, especially to the men of those times who were 
capable of inventing so very little, appears somewhat unnatural. 

* See Kings note 80. p. 413, &c. 4th ed. or Bate on the 
Fall. 

f Heb. xi. 4. Vid. Interp. & Grot, in Gen. vi. Comp. Judg. vi. 
21. xiii. 23. See also Taylor, Scheme of Script. Div. p. 144. 

% Gen. iv. 3, 4. Probably by Fire, See Tenison of Idolatry, 
C. 14. p. 320. 



58 OF THE SEVERAL DISPENSATIONS 

self, and was performed- agreeably to his com- 
mand (A:). 

The time of their worship seems likewise to 
have had the same original $ as well from God's 
blessing, and sanctifying the seventh day*; and 

(Jc) See Sherlock's Use and Intent of Proph. p. 73, &c. or 
Rymer's Represent, p. SO. Ridley $ Christian Passover, &c. Richie's 
peculiar Doctrines of Revelation. Pt. 2. § 49, &c. This one article 
of the distinction made between Abel's, offering, and that of Cain, 
which, according to the history, was so notorious as to deject 
and irritate the latter ; and which cannot, I think, be accounted 
for otherwise than by the interposition of God himself; nor that 
remarkable interposition solved on other principles, than Cain's 
presuming to omit the prescribed victim, through his want of 
faith; Heb. xi. 4. (otherwise his portion of the fruits of the 
ground, might appear to be as just and natural a tribute of de- 
votion from one within his province, as some part of the flock 
was from his brother; since we have no clear intimation of any 
other difference in the sincerity of their dispositions, whereon to 
ground the above distinction between them:) this, I say, seems 
a sufficient proof, that sacrifice was of divine institution ; and is 
but ill resolved by Spencer, L. iii. c. 4. s. 2. Comp. Dawson upon 
Gen.iv, v. p. 21, &c. or Ward Diss. 3 V. 2d. 

The same thing is inferred, with a good deal of probability, 
from the mention of those coats qf shins which the Lord God made 
for Adam and his wife, Gen. iii. 21. which seem most likely to 
have been of those beasts that were offered in sacrifice, and might 
perhaps be in some measure of the same intendment with that 
sacrifice ; for the discovery of which, rather difficult and dis- 
agreeable way of worship, one would think they should stand 
in need of God's particular direction, as much, at least, as for 
that other, more easy and obvious one, of clothing themselves. 
Concerning the use and propriety of this kind of clothing 
at that time, see Leland's answer to Christ, as old, &c. p. 503, &c. 
* Gen. ii. 3. Exod. xvi, 25, 26. Com. Dawson on Gen. iv, v. 
p. 19. 



OF REVEALED RELIGION. 59 

the ancient method of reckoning by tveeks*; as 
from the earliest observance of that Sabbath, in all 
nations of the world t; without any ground in 
nature for such practice ; or the least hint of its 
arising from human invention (7). 



* Gen. vii. viii. 10, 12. xxix. 27. L. 10. 

f Joseph, contra Ap. L. ii. Exod. xvi. Philo de op. mund. Selden 
de jur. n.-L. iii. c. x. xi. &c. Euseb. evang. prsep. xiii. 12. Grot, de 
ver. L. i. c. 16. Allixs Reflections, B. i. c. 7. Jennings Lect. 
B. iii. c. 3. p. 142. 

(/) See Rymers Represent, of Rev. Rel. c. 2. or Ridley's 
Christian Passover. And the same maybe said of tithes. Jenkin, 
Vol. I. p. 102. Durell, p. 178. Authors on each of these points 
may be seen in Waterland's first charge, p. 4>1, &c. On sacrifices 
in particular, Carpzov. Introd. p. 1 18. and Budde Hist. Eccl. P. 1. 
s. 1. 30.** p. 115. The distinction that we meet with afterwards 
\Gen. vii. 2, 8, &c] between clean and unclean beasts, which 
manifestly relates to sacrifice, [Vid. Patrick, ib.] shews likewise 
the continuance of that kind of worship ; and seems to prove, 
that it was not owing to any human establishment, any more 
than this direction itself could be. And that the men of these, 
as well as after ages, had both sufficient authority, and instruc- 
tion to use the flesh of the former sort of beasts, for food, as well 
as clothe or shelter themselves with the skins, appear to me as 
plain as that the tending and taking care of such was their chief 
business and occupation. Nor can I comprehend what merit 
there could be at any time in their making offerings unto the Lord 
their God of that which cost them nothing, of that which they could 
not eat ; or how they came to distinguish between Jat and lean : 
betwixt the good choice pieces, and others ; unless they had tasted 
them themselves: [Vid. Cleric, in Lev. i. 2. iii. 3. and iv. 17.] 
though it is upon this chimerical supposition, that the use of ani- 
mal food was not included in the original grant of absolute domi- 
nion, given to mankind over all the creatures, (some of which 
could be of no other service to them) that Grotius, and others, 
founded their attempt to explain away all animal sacrifice, before 
the deluge. i Esedem pecudes, quae ad esum, etiam ad sacrificia 



60 OF THE SEVERAL DISPENSATIONS 

And that in those days men had frequent inter- 
course with the Deity, and were made sensible of 
his peculiar presence in certain places, appears 

a Noacho adhibitse ; scil. mundse quotquot erant Gen. viii. 20. 
Hie sacrificiorum usus cum Diluvio sit antiquior, idem de pecu- 
dum esu nobis persuasum, contra quam multi sentiunt. Neque 
enim Abel in sacrincium id obtulisset Deo, quo vesci nefas credi- 
disset ; et frustra pavisset agnos quibus non licuisset uti. Quin 
ipsa distinctio animalium in munda et immunda docet alia per- 
missa fuisse, alia prohibita. Neque enim in animalibus natura sua 
quicquam immundum. Sed immundum id est ex lege, cujus esus 
interdicitur. Itaque illud, Gen. i. 2Q. Vobis erit in cibum, non 
solum ad plantas referimus, sed etiam ad animalia, de quibus prse- 
cedenti versu actum fuerat.' Bochart. Hieroz. p. 11. edit. 4. 
Comp. Heidegger. Dissert, xv. De cibo antediluviano, Claytons 
Answer to Delaney, in the blood-eating controversy ; or Essay 
on Sacrifices, p. 165, &c. or Damson's New translation of the 
three first chapters of Genesis, who has shewn this sense to be 
very consistent with the original. 

I have been obliged to differ here from the author of Philemon 
to Hydaspes*, who in his fifth part is so far from allowing any kind 
of sacrifices to be a divine institution, that he declares, < the ge- 
' neral notion of the thing itself to be in every view of it so glaring 
i an absurdity, that he is amazed that it should ever enter into 

< the head of any rational creature.' p. 10. Some of the reasons 
offered to support this declaration are, First, ' the very idea of a 
( Divine Being implies in it such a superior excellency of nature, 
* as to be wholly out of the reach of our good offices. He neither 
' wants, nor can receive benefit from them.' ib. Nor, Secondly, 

< can we suppose that he should ever be pleased with the mere 

< waste of his own productions.' p. 13. Thirdly, It gives one a 
very degrading idea of his l goodness, to consider him as entering 
' into a kind of merchandize with mankind, in the matter of his 
' favours,' p. 14. And p. 20. ' The demand of the life of a per- 

< fectly innocent creature, to be offered up in sacrifice to God, 



* The late Mr, Coventry. 



OF REVEALED RELIGION. QJ 

farther, from his discourse with Cain, both before 
and after the murder of his brother*; as also from 

1 could give but small encouragement to hope, that God intended 
' to favour a guilty one.' 

But I cannot apprehend that such an intercourse as was kept 
up between God and mankind, by the forementioned offerings, 
must necessarily be taken in either the first, or third of these 
views; since the like intercourse is not always so understood, 
even among men; some of whom are too far exalted above 
others to receive any real advantage from them, yet nevertheless 
expect some dutiful acknowledgment of the benefits which they 
confer on others, and require frequent testimonies of their love ; 
and why should we not imagine a sincerely devout sacrificer to 
the Deity, able to interpret his devotion in the same sense ? or if 
led to a more gross interpretation of it, why may we not even 
suppose the Deity condescending in that case to set him right, 
by some such kind expostulation as the following ! Will I eat 
thejlesh of bulls, or drink the blood of goats f If I were hungry, 
I would not tell thee ; for the world is mine, and the fulness thereof 
Offer unto God thanksgiving, and pay thy vows unto the most 
High. And call upon me in the day of trouble ; I will deliver thee , 
and thou shalt glorify me. 

Nor does there seem to be any more merchandize in any sort of 
sacrificial offerings, than in those of other vows, prayers, praises, 
and thanksgivings, which still make up an essential part of our 
religion ; from their relation to which, the former always derived 
all their value, and were perhaps only a strong, lively manner of 
expressing them; [Qui sacrificat, id idem significat actione et 
gestu, quod qui precatur ore suo profitetur. Vitringa Diss. Vol. I. 
p. 289. Comp. Patrick on 1 Sam. xiii. 12.] nor probably more 
strong, and explicit, than might be necessary for the times ; nor 
likely to convey any more degrading ideas of the divine goodness 
(at least not more than were adapted to, and unavoidably in the 
then low state of reasoning) than does the inward tribute of a 
broken and a contrite heart, which is still requisite on some occa- 



* Gen. iv. 6. 9, 



62 OF THE SEVERAL DISPENSATIONS 

Corn's complaint of being hid from his Jace*, and 
his going out from the presence of the Lord t. Nor 

sions, as well as the outward public profession of our dependence 
on the Deity, the rendering to him the calves of our lips ; which 
when the understandings of men were ripe for it, and they able 
to keep up a tolerable sense of duty by these means, have of 
themselves been, and are accepted by the same gracious being in 
the room of the other; (Hos. xiv. 2. Heb. xiii. 15.) though these 
be founded equally on human weakness, and at a like distance 
from the excellency of the divine nature. 

As to the Consumptioyi of the fruit of the ground in offerings ; 
why might not men conceive, that the same God who had given 
them all things richly to enjoy, might reasonably expect a return, 
as it were, of some part of them, merely in token of gratitude 
for the rest: as an exercise of their faith in, a memorial of their 
dependance on him for a continuance of them, and a pledge of 
their obedience, in applying each to the good purposes for which 
he had bestowed them ? and this without the least dread of af- 
fronting him by an implication that he either wanted any thing, 
or reaped any kind of benefit by their presents. 

Nor need even such as have the most imperfect notions of his 
power and bounty, apprehend this to be any dangerous misap- 
plication of these gifts, on a persuasion that he had required it ; 
though without some tradition of that, Socrates himself [p. 10.] 
might perhaps justly doubt of the propriety, and acceptableness 
of this kind of worship : as he had the like scruples about prayer, 
[Plat. 2. Alcib.~] as also Maximus Tyrius, long after. 

But if ever these, or any such offerings, were in fact required, 
and these or the like ends might be served by them, then will this 



* Ver.14.. 

f Gen. iv. 16. Taylor supposes that there might be a standing 
Shekinah, to which the men of these times were to repair upon 
the sabbath, before which they presented their sacrifice, and per- 
formed their devotion. Scheme of Script. Div. c. 14, 15. add 
Flemings Christology. B. ii. c. 7. Tenison of Idolatry, c.14. But 
comp. Dawson on Gen. iv. v. p. 35, &c. 



OF REVEALED RELIGION. 63 

is it at all likely that Adam, who seemed to be well 
acquainted with the voice of God in the garden * 

be far from a mere useless rvaste, though the things offered be 
destroyed : nor indeed can I see any material difference between 
a religious dedication of such things, and the destruction of 
them ; or how they could be presented to the gods at all, if they 
were still kept for the use of their respective owners. 

The case, I apprehend, will not be much different as to the 
life of an innocent creature ; for if this creature be considered as 
a man's property, why may not the oblation of it be assigned 
by way of composition, mulct, or commutation for such faults as 
he is sensible of, and serve as a significant representation, and 
acknowledgment of such his sense; and be accepted by the 
offended Governor of the world, in lieu of a more condign punish- 
ment; by virtue of such assignment doing away his guilt, and 
being a sufficient ground of encouragement for him to hope for 
a full restoration to the divine favour; without any further im- 
port? Though if this should have yet a more distant and ex- 
tensive view, it answers these ends for the present nevertheless ; 
and is more like all other parts of the divine ceconomy, which 
serve for various purposes, immediate and remote. 

Upon the whole, I cannot help concluding it to be more pro- 
bable in itself, and more analogous to the general course of things 
that this so universal a practice of sacrificing animals, however 
old and unaccountable it may seem to be in some respects at 
present ; — should owe its origin to some divine appointment ; be 
propagated every where by primitive tradition ; and afterwards 
(as in too many other cases) by a pretended imitation, and im- 
provement; but a real misrepresentation and abuse; receive such 
gradual alteration, from the authors of all superstition and vice, 
as at length to arrive at that degree of enormity, which this writer 
has so well described. 

* Gen. iii. 8. 10. The curious reader may be entertained with 
some conjectures concerning afull system of religion and morality ', 
communicated to Adam about this time, which Peters grounds 
on Job xxviii. 26, &c. and which he terms a record of some- 
thing spolcen by God to the first man, not to be met tvith in the 
book of Genesis. Vid. Crit. Diss. sect. 16. p. 456. 



64f OF THE SEVERAL DISPENSATIONS 

upon his fall, should never have heard it there 
before, on other occasions. 

In those times therefore God was pleased to 
manifest himself to the senses of men, and visibly 
conduct them, by the angel of his presence, in all 
the chief concernments of religion. And this in- 
fant state of the world must stand in need of his 
especial guidance and protection. They were 
not yet able (with Moses*) to see him who is in- 
visible; to perform a purely rational, and spiritual 
worship. They could have no very perfect notions 
of his nature and providence ; nor had they much 
leisure for speculation, and refinement in these 
subjects. They were all tillers of the ground, or 
keepers of cattle; employed sufficiently in culti- 
vating this new world; and through the curse, 
brought on it by their forefather, forced with him 
to eat their bread in the sweat of their brow. We 
may suppose the generality of them, to have been 
no better than Anthropomorphitesi, in their con- 
ceptions of the Divine Being ; as many were found 
to be long after them, in much more knowing 
times t', and as perhaps a great part of the world 

* Heh. xi. 27. 

f The reason of this is given at large by the author of Glory 
of Christ as God-man, Disc. I. sect. 1. 

% < Lactantius is to prove that God has human passions — to 
prevent being misunderstood, and to provide a proper subject for 
these passions, he contends strongly for God's having a human 
form ; no discreditable notion at that time in the church.' Div. 
Leg. B. iii. sect. 4. p. 372. add Locke on H. U. B. i. c. 4. sect. 16. 
and Hue!. Origen. L. ii. B. i. sect. 8. p. 30. 



OP REVEALED RELIGION. 65 

yet are, by giving way to their imagination, not- 
withstanding the clearest revelations, and plainest 
arguments to the contrary. Frequent communi- 
cations then might be necessary, to keep up a 
tolerable sense of religion among men, and secure 
obedience to the divine institutes*; and that the 
Almighty did not exhibit such manifestations of 
himself as were either necessary, or fit to answer 
this end, cannot be concluded from the silence of 
those very short accounts we have in sacred his- 
tory, as was observed before. 

Besides, Adam himself continued nine hundred 
and thirty years, an eye-witness of the power and 
providence of God ; and could not but reflect on 
those remarkable instances of both, exerted at the 
beginning of his own lifet; and must have ac- 
quainted the rest of mankind with all those truths 
relating to the Deity, that were implied in the 
original creation of man, and his first situation in 
the worlds ; as well as his present state of punish- 

* Kou yo.o hiKOg sv <*§XV rs * 0(7 7^ siti ifXstov PeGorfiyrQai ryv 
u,v$oiottwv <pu<riv, ktog Wgoiiovyjs ysvopevys ei$ <rvve<nv,x<x.i rocs Monroes 
a.osloi$,y.zi TYjV eooscriv rwv rs^yicv Iwrfixori, xzi y.ol§ kocuT8$ £ r ,v,& 
%ZT-£ ovrs S ° tSL sTrtl^Ciirevovic/iV kou oIkovq^bvIouv av1s$ [isiac -zra^ actions 
£iri<poa>EiOLs rtvv vi:r l czl8p.zvwv rvurn Sex /3s/>ojc/,ar; Orig. cont. Cels K 
p. 216. Ed. Cant. 

f See Allix's Reflections, B. I. c. 8, &c. 

J How he was able always to convince the world that he was 
the first man, from a peculiarity in the formation of his body, 
see Cumberland De leg. patr. p. 409, 4-10. Adamus, ejusque 
uxor Eva secundum naturam non potuerunt habere umbilicos in 
medio ventrum suorum, uti habent omnes homines qui nascuntur 
e mulieribus propter vasa umbilicalia quae umbilico inseruntur, 
et e placenta uterina nutrimentum afferunt infantibus, in utero. 



66 



OF THE SEVERAL DISPENSATIONS 



meat, and prospect of a future redemption; whieh 
were exhibited together, and doubtless explained 
to him, upon his fall. He was all that while a 
living monument both of the justice and mercy of 
God ; of his extreme hatred and abhorrence of 
sin; as well as his great love, and long-suffering 
towards the sinner. He was very sensible how 
sin entered into the world, and could not but ap- 
prise his children of its author ; and at the same 
time inform them of the unity of God, and his 
dominion over the evil one ; and assure them of 
his being the supreme governor, and judge of all. 
For so much, I think, might be gathered from that 
transaction in paradise, in what manner soever we 
understand it * ; not to mention that the garden of 
Eden, the great scene of this transgression, might 
perhaps for some time be visible t. This would 
produce a tolerable idea of the Divine Being, and 
afford sufficient motives to obey him. And ac- 
cordingly we find the effects of it, in the righteous 
family of Seth, who began to call upon the name of 
the LordX; or, as that text is better rendered in 



matrum suarum generatis, indeque prodeuntibus. Nee credibile 
est Deum creavisse in protoplastis umbilicos qui iis essent pror- 
sus inutiles, et eos redderet obnoxios periculoso morbo qui om- 
phalocele dicitur a medicis. lb. 

* I think Archbishop King has said enough to vindicate the 
literal sense, in his excellent Sermon on the Fall annexed to his 
Origin of Evil. 

f Allix, Reflect, p. 62, supposes it to have continued till the 
deluge. 

\ Gen. iv. 26. 



OF REVEALED RELIGION. 67 

the margin, to call themselves by the name of the 
Lord*. They soon distinguished themselves from 
the posterity of Cain; and for their extraordinary 
piety, were entitled the people or Sons of God t. 
Of them, some time after, sprang a person so very 
eminent for goodness and devotion, as to be 
exempted from Adam's sentence, and the common 
lot of his sons : who after he had walked with God, 
or held converse with angels, three hundred 
years t, and prophesied to his brethren, and fore- 
warned them of the approaching judgment §, was 
translated that he should not see death \\. This very 



* See Shuclcford, Vol. I. p. 42, &c. Van Dales Orig. & Progr. 
Idol. c. 2. Stillingjleet, Iren. c. 3, p. 73. 4to. Or this man, Enos, 
was called by the name of Jehovah. V. Dawson on Gen. iv. v, 
p. 37, &c. 

f Ward, Diss. iv. v. 2d. 

+ Cleric, in Gen. v. 22. Comp. Dawson, ib. p. 55. 

§ Jude 14. He foretells likewise the particular manner in 
which that judgment was to be inflicted, and by way of sign or 
confirmation (a frequent method on such occasions. Comp. Is. 
viii, &c.) imposes on his son the name of Methuselah, importing 
that when the person so called was dead, there should come an 
Inundation of Waters. And so exactly did that event corre- 
spond with his name, that in the very year he died, the earth was 
overwhelmed by the deluge. Owen, B. L. S. 6. Bochart, Phal. L. 
2. C. 13. 

[[ Heb. xi. 5. comp. Eccl. xliv. 14. and Arnold upon Wisdom, 
iv. 10. His translation was probably effected in the same public 
manner as that of Elijah, 2 Kings xi. 7. and the ascension of 
Christ himself. Acts i. 9. < There is no doubt but his contem- 
poraries had some visible or sensible demonstration of this fact. 
And as the fate of Abel was an argument to their reason, so the 
translation of Enoch was a proof to their senses (as it were) of 
another state of life. ' Peters Crit. Diss, on Job, p. 274. 

F 2 



68 OF THE SEVERAL DISPENSATIONS 

remarkable event must, have made the world 
about him sensible of the good providence of God, 
inspecting and rewarding his faithful servants ; 
and one would think it should have induced them 
to look up to a better state than the present; 
where righteous Enoch was already entered, and 
whither all such might expect to arrive in due 
time. To Adam himself, if he was then alive (as 
the Samaritan account makes him to have been 
above forty years after) it must have been a lively 
and affecting instance of what he might have en- 
joyed, had he preserved his innocence ; as well as 
an earnest of the promised victory over the evil 
one, who robbed him of it ; and a strong ground 
of confidence that he, and the rest of his posterity, 
should not be left entirely in their present state ; 
but at some time or other, be restored to the 
favour of their Maker, and behold his presence in 
bliss and immortality*. At the same time lived 
Lamechy who was contemporary both with Adam 
and Noah, and probably w T ell acquainted with the 
counsels of God ; and foretold that that part of the 
curse which related to the barrenness of the earth, 

* See Bull's Discourses, Vol. I. p. 343. Vol. II. p. 585, &c. 
Worthington argues farther, ' that this translation of Enoch was 
moreover an intimation to mankind, that if they overcame the 
depravity of their nature as he did, they should be delivered 
from the ill consequences of it as he was ; the chiefest of which 
was death, temporal and eternal, both which he avoided :' and 
this author supposes him, upon what ground I know not, to be 
a type of many others being able to do the very same. Essay, 
p. 1% &c 



OF REVEALED RELIOION. 69 

would in a great measure be taken off; as it was 
in his son's days*. At length, when the whole 
world became full of unbounded lust, and im- 
purity t; of rapine and lawless violence p: when 
those giants in wickedness § had filled the earth 
with tyranny, injustice, and oppression ; and the 
whole race of men were grown entirely carnal ||, 
and every imagination of their hearts was only evil 
continually %: God, whose spirit had been hitherto 
striving with them, was at length obliged, even in 
mercy to themselves, as well as their posterity, to 
cut them off; after having raised up another pro- 
phet ## , to give them frequent warning of their 
fate; and allowed them a hundred and twenty 
years for repentance ft. 

* Gen. v. 29. See Sherlock's, Use and Intent, p. 89, &c. and 
Ogilby on the Deluge. Comp. Dawson in loc. p. 57. with Wor- 
thington, Ess. p. 83, &c. 

f Gen. vi. 2. 

X Ver. 11. 

§ Ver. 4. 

|| Ver. 3. Seeing that he is (nothing but) flesh, or wholly given 
up to the works of it. 

f Ver. 5. That there was probably no settled government in 
the antediluvian world, see Taylor, Scheme of Script. Div. c. 19. 
p. 194. 

** 1 Pet. hi. 19. Heb. xi. 7. Noah the eighth, a preacher of 
righteousness ; (2 Pet. ii. 5.) or, as some more justly render it, the 
eighth preacher. (SeeJehkiri, Vol. I. p. 46. and Pool in loc. n. 4.) 
For he was neither the eighth person in descent from Adam, nor 
does his being one of the eight persons in the ark, seem to be a 
construction either very natural or pertinent. Add Pearson on 
the Creed, Part II. p. 115. 2d. edit. Cumberland de Leg. Patr 
p.419. 

ft Gen. iv. 3. This dispensation (of the Deluge) as all the rest 



70 OF THE SEVERAL DISPENSATIONS 

Thus did God make ample provision for the in- 
struction and improvement of the world, for the 
first sixteen hundred years ; namely, by the fre- 
quent appearance of Angels ; by the spirit of pro- 
phecy, which is by some supposed to have been 
hereditary in the heads of families in those times * ; 
and by an uninterrupted series of traditions, there 
being but two generations from Adam to Noah; 
so that we cannot well imagine that the know- 
ledge and true worship of the Deity, during that 
time, could be entirely lost in any part of the 
world t. 

But we are to remember that the world was still 

had relation to the morals of mankind; and the evident design 
of it was to lessen the quantity of vice and profaneness, and to 
preserve and advance religion and virtue in the earth ; the great 
end for which the earth, and man in it, were created. This end 
it was well adapted to obtain in the then present state of things, 
and in all future generations. In the present state of things it 
prevented a total corruption. For if the whole tainted part had 
not been cut off, a single family would soon have been drawn in, 
or destroyed: and then the whole globe must have been ruined, 
and the schemes and purposes of God from the very beginning of 
the world had been defeated. But by reserving a select family 
for the continuation of the human species, the system of the 
divine counsels was preserved entire, and the most proper 
method was devised for the establishment of true religion and 
virtue in the new world; as the family of Noah enjoyed much 
greater advantages for this end than the family of Adam at the 
beginning of things. Taylor, Scheme of Script. Div. c. 18. 
Com. Owen's Intent and Propriety of Script. Mir. sect. 2. 

* Jurieu Crit. Hist. Vol. I. p. 34. 

t That Tradition was the chief way of conveying religion in 
those early ages, see Leland's Advantage, &c. of the Christ. Rev. 
Vol.1, c. 1. 



OF REVEALED RELIGION. 71 

but in its state of childhood ; which it aptly resem- 
bled, in those occasional supports afforded it ; in 
the repeated instances of that paternal care, and 
tenderness, with which the Creator watched over 
it : and I have been the more particular in ex- 
amining whence it might derive its notices of God 
and religion, and how far these could probably 
extend ; in order to correct some mistakes, which 
are commonly made in perusing the history of 
those times ; i. e. by setting out wrong, and sup- 
posing the first man to have been superior to all 
his posterity*, both in natural abilities, and actual 
knowledge, because more innocent than they; 
and imagining that the primitive religion was more 
perfect, because it was more naked, plain, and 
simple than that in after times : by which means, 
we are forced to make the state of the world fre- 
quently go backwards, to rise and fall again ; and 
abound with breaks and inequalities; instead of 
observing that more even regular progress, which 
will appear in all parts of the divine ceconomy. 

To proceed. After the deluge, God is pleased 
to converse again, and make another more ex- 
tensive covenant with mankind in the person 
of Noah; who was a new example of his power, 
his justice, and his goodness ; and whose family 

* Vid. Gen. Diet. art. Adam, p. 228, &c. or South' & very ex- 
traordinary sermon on that subject. Comp. Taylor on Orig. Sin, 
p. 170, &c. 2d edit, and Script. Scheme of Div. c. 10. Adam, 
when created, may be considered as a child, without knowledge, 
learning, and -experience, ib. p. 32. 



72 OF THE SEVERAL DISPENSATIONS 

had been sufficiently convinced of his supreme do- 
minion over the earth and heaven ; of his utter 
abhorrence of sin ; and his fixed determination not 
to let it go unpunished. Nor could they, or their 
children, for some time, want any other argument 
to enforce obedience, fear, and worship*. The 
knowledge of mankind therefore, after the flood, 
must for a considerable time be better than it was 
before — might be propagated by tradition; and 
did not stand in need of any farther revelation, 
Noah himself having continued three hundred 
and fifty years. Gen, ix. 28. 

But when by degrees manyt had corrupted 
this tradition in the most essential parts, especially 
with relation to the object of their worship t; 

* See Allix, B. i. c. 13. The observations and reflections they 
might make on this extraordinary transaction are well ima- 
gined by Winder, Hist, of Know. c. 5. sect. 2, 3, 4-. and Taylor, 
Scheme, &c. c. 18. 

t Vid. Winders Hist, of Know. p. 110, &c. Patrick in Gen. 

XL 2, 

X Lord Bolingbroke, in his 2d and 3d Essays, has taken great 
pains to prove, that such corruptions in religion could never be 
introduced so fast : and Ess. 2. p. 20. ' supposes it impossible for 
' any man in his senses to believe, that a tradition derived from 
' God himself through so i'ew generations, was lost among the 

* greatest part of mankind, or that Polytheism and Idolatry 
' were established on the ruins of it in the days of Serug, before 
< those of Abraham, and so soon after the deluge.' To which a 
sufficient answer may be had within two pages of the same ex- 
traordinary author. ' The vulgar embrace them [Polytheism 

* and Idolatry] easily, even after the true doctrine of a Divine 
' Unity has been taught and received; as we may learn from the 
4 example of the Israelites; and superstitions grow apace and 



OF REVEALED RELIGION. 73 

and instead of one supreme God, had set up se- 
veral inferior ones ; and worshipped all the host of 
heaven (as they began to do in the time of Peleg, 
the fifth, according to the Hebrew computation, 
from Noah), and at the Same time were uniting 
under one head, and forming an universal empire ; 
and erecting a monument or land mark*, to pre- 
serve and perpetuate this their union t: in order 
to prevent their being all corrupted at once, God 
saw it necessary to come downt, and disperse them 
into several distinct colonies §, by dividing them 

' spread wide, even in those countries where Christianity has 
' been established, and is daily taught; as we may learn from 
< the examples of the Roman churches, to say nothing of the 
' reformed, who are less liable to the objection.' ib. p. 22. Vol. 
IV. Comp. p. 224, &c. where he contradicts this again, disal- 
lows both the facts and application of them, does not deny the truth 
of the former so much as the latter, and all in a breath. But if 
any one wants to see more of his Lordship's contradictions, a 
pretty complete list of them may be found ready drawn out, 
in the Analysis of his philosophical works, printed A. D. 
1755. 

* That this is the meaning of the word Dttf. Gen. xi. 4. which 
our translators have improperly rendered name here, see Goguet, 
Introd. p. 2. *. De L'Origine des Loix, &c. and Bryant, Anal, 
pass. 

f See Worthington, B. Lect. § 8 

| Gen. xi. 5, 7. See Le Clerc upon the place, with Winder, 
Hist, of Kn. p. 118. or Taylor, Scheme of Script. Div. c. 21. 

§ The date of this great event is fixed with some probability 
to 240 post Diluv. See Rowland's Mona Antiq. Restor. 28 1 , &c. 
2d Ed. That there was not only a general dispersion of the sons 
of Noah about this time, but also a particular division of the 
earth amongst them, see Bryant's, Observ. on parts of ancient 
Hist. p. 260, &c. Some of the benefits of this Dispersion are 
described by Dr. Otven, B. L. § vii. 



74 OF THE SEVERAL DISPENSATIONS 

into so many languages (or, causing that discord* 
among them, which made their future intercourse 
impracticable) : and thereby rendered it impossi- 
ble for any one species of idolatry to be univer- 
sally established; nay, gave a considerable check 
to the progress of false worship in general ; which 
had most probably been introduced by the rulers t 
of those times ; and for which reason, their people 
then might be driven from them, to hinder its 
being universally imposed; as God's own people 
were afterwards dispersed every where to cure it. 
After the dispersion, particular revelations were 
in all probability vouchsafed, wherever men were 
disposed to regard them. We find Peleg had his 
name prophetically given from that dispersion, 
which was to happen in his dayst; and not only 

* Ps. lv. 9. Le Clerc, ibid. & Prolegom. in Com. Diss. 1. § 3. 
&in Gen. xi. 9. Add 1 Cor. i. 10. and Vitringa, Obs. Sac. L. 1. 
■c. 9. § 6, &c. Shuckford, Vol. I. B. iii. p. 146. Hutchinson on 
the Confusion of Tongues. Another account of this Confusion, 
making it rather an oblivion of the old language, than any infu- 
sion of new ones, is given by Rowland, ib. 

t See Shuckford, Vol. I. B. V. p. 353, &c. The same author 
gives a probable reason for this, Vol. II. B. ix. p. 457? &c. Comp. 
Taylor's Scheme of Script. Div. c. 20. 

% Gen. x. 25. Vid. Winder, p. 130. and Rotherams Serm. on 
the Wisdom of Providence in the administration of the World ; 
who supposes that not only the intention, and end of God's dis- 
persing mankind over the face of the earth, but likewise the plan 
of their dispersion, was communicated to them, p. 15. Comp. 
Josephus H. J. L. 1. c. 4. ' It was in Chaldea, Canaan, Egypt, 
and the neighbouring countries, says a learned writer, \Leland, 
Advantage and Necessity of the Christ. Rev. Vol. I. P. i. c. 19. 
p. 435.] that the great corruption first began; or at least these 



OF REVEALED RELIGIotf. 75 

his father Eber, but all the heads of families, men- 
tioned in the eleventh chapter of Genesis, from 
Noah to Abraham, are supposed to have had the 
spirit of prophecy, on many occasions. However, 
Noahwas undoubtedly both priest and prophet; and 
living till Abraham was near sixty years old, might 
be able to keep up a tolerable sense of true religion 
in the world ; which was then but very thinly in- 
habited*. His religious son Shem likewise was 
living so long as Jacob's, time, and could not but be 
a great means of causing the faith and worship of 
the true God to continue among his descendants^ \ 
But, notwithstanding a few righteous men, and 
some remains of true religion, idolatry, with its per- 
petual attendants, vice and superstition t, had in a 

were the places where it made the most considerable progress, 
and from whence it seems to have been derived to other nations. 
And accordingly, it pleased God in his wise and good providence 
to take proper methods for putting an early check to the grow- 
ing corruption in those parts of the world where it chiefly pre- 
vailed.' 

* Gen. xiii. 9. Vid. Part iii. p. 208, note (W) ; and Newt. 
Chron. p. 185 — 6. The ark itself, a certain monument of the 
deluge, continued several ages after Abraham, and preserved the 
memory of it, even among Pagans ; (Vid. Lucian de D. S. Allix % 
Reflect, p. 68. Joseph. Antiq. L. i. c. 3. ib. 20. 2. and Chrysostom. 
Orat. de Perf. Char. Bryant, v. 2. p. 2 1 7« &c.) this might serve 
as the Prototype, or model for ship-building. Evelyn on Navi- 
gation and Commerce, p. 18. From whence the story of Argo 
and the fabulous Argonautics. Bryant, Vol. ii. p. 496, &c. 

f Concerning the notices of religion in the world about this 
time, see Allix, b. i. c. 14. Winder, c. 9. Comp. Meier, Disp. 
Theol. de Vestig. Rel. Patriarch, inter Gentes. Bremce, 1757. 

% The attendants and effects of idolatry are well described 
by the author of Wisdom, c. xiv. 23— 29. So that there reigned 



76 OF THE SEVERAL DISPENSATIONS 

little time so far prevailed among the sons of Noah, 
as to make it expedient for God, as well to shorten 
the lives of men*, as to withdraw his Shekinah, 
or presence, from the generality, who had made 
themselves unfit for such communication; and to 
single out some one particular people, to bear 
his name, and be his more immediate servants; 
and thereby preserve his worship pure, in some 
part of the world, amidst the various mixture of 
corruptions that were going to overspread it. 

With this view Abraham is called ; who was 
driven out of an idolatrous nation, in all proba- 
bility, for opposing and refusing to comply with its 
idolatry t; and after many remarkable trials of his 
faith and constancy, admitted to a particular in- 
timacy and friendship with his Maker. God enters 

in all men, without exception, blood, manslaughter, theft, and dis- 
simulation, corruption, unfaithfulness, tumults, perjury. 25. Dis- 
quieting of good men, forge 'fulness of good turns, defiling of souls, 
changing of kind, disorder in marriages, adultery, and shameless 
uncleanness, 20. Add c. xii. 4, ,5, 6. Vid. Arnold in loc. 

* Concerning this great change in the divine economy, see 
Part III. 

f Maim. M. Nev. Buxtorf, p. 421. See Chandlers Vind. O. 
Test. Pt. ii. p. 47 A. Judith v. 8. ShucTford, Vol. I. B. v. p. 269. 
It is a tradition among both Jews and Mahometans, that Abra- 
hams, father Terah was a maker and vender of images, from 
whom some derive the name of Teraphim ; (i. e. Terah-aphim., 
images representing Terah's countenance), and tell many stories 
of his difference with Abraham for a time on that account. Some 
of these may be seen in Calmet, or Bayle, Diet. Art. Terah, and 
Abraham. This is consistent with the account of Abrahams, 
having once been himself an idolater, as some interpret Rom. 
iv. 5. 



OF REVEALED RELIGION'. 77 

into covenant with him, institutes circumcision, as 
the sign and seal of this covenant*, engages to be 
his present guide, protector and defender ; and 
to bestow, not only all kinds of temporal benefits 
on him, and on his seedt ; but to make some of 
them the means of conveying one of a higher kind 
to all the nations of the earth ; who should in an 
extraordinary manner be blessed through him t. 
Abraham, no doubt, was fixed upon for his singu- 
lar piety, and trust in God under various trials; 
and entitled to these high privileges by his extra- 
ordinary virtues ; for whose sake (or rather for 
the sake of encouraging and rewarding of which 
virtues), the same privileges were continued to a 
part of his posterity, though less worthy of them. 
But, we cannot think that it was so much on his 



* Rom. iv. 11. Concerning the propriety and various uses of 
this institution, see Le Clerc on Gen. xvii. 10, 11, 12. 

f That the promise of possessing all the land from Egypt to 
Euphrates (Gen. xii. 7. xiii. 14, 15. xv. 18, &c.) was made to 
Abrahams seed in general, though the especial covenant was 
restrained to a part of them, see remarks on part of the 3d Vol. 
of the Mor. Philos. p. 89, 90. That the full execution of the 
former promise depended on their obedience, vid. Durell App. 
p. 153. 

% Gen.iiu. 3. xxii. 18. xxvi. 4. xxviii. 14. Rom. iv. \6, \J. Gal. 
iii. 8. 17. That the especial covenant, limiting the Messiah's 
descent to one branch of Abrahams posterity, and that peculiar 
dispensation which attended it, were not inconsistent with the 
original grant or promise, which constituted Abraham the Father 
of many Nations, from whom all nations of the earth were to de- 
rive a Blessing, and to whom therefore the Gospel is said to have 
been preached before Christ came into the world; see Taylors 
Covenant of Grace, p. 6. 13, &c. 



78 OF THE SEVERAL DISPENSATIONS 

own account that he was thus distinguished; or, 
that for his sake only* faith, or sincerity, is said to 
be imputed to him for righteousness ; but rather for 
the common benefit of mankind was all this done ; 
in order to make him an instrument, in the hand 
of Providence (and a fit one he was) to convey the 
same faith, and fear of God, to all the nations 
round him. And accordingly we find him greatly 
favoured, and distinguished among the neigh- 
bouring princes; and Kings reproved for his sake; 
who are acquainted with his prophetic character, 
and desire his intercession with Godt, and ob- 
tain assistance through that intercession. History 
tells us of his conversing on the subject of reli- 
gion, with the most learned Egyptians t, and being 
very highly esteemed by them ; from whom pro- 
bably they afterwards derived the rite of circum- 
cision §, among other religious institutes. We are 

* Rom. iv. 24. 

f Gen. xii. 17. and xx. 7» 

X Josephus, L. i. c. 9. contr. Apion. passim. Damascen. in Euseb* 
Praep. Evang. L. ix. c. 16. There is at this day a select num- 
ber of families in Egypt, who call themselves descendants from 
Abraham, and are in high esteem there, and give themselves up 
intirely to the study of music, medicine, and astronomy, and 
never intermix with any other Egyptians, or marry out of their 
own families. Nouveau Voyage de Grece, $ Egypt, &c. Hague, 
1724. p. 106, &c. 

§ Shuclcford, B. v. p. 322, &c. and B. vii. p. 132, &c. Comp. 
Spencer de Leg. 1. 4. and Cleric, in Gen. xvii. 10. 

Others derive it from Joseph. Univers. Hist. Vol. I. p. 527- 
note r. and p. 453. note n. Add Jenlcin, Vol. I. p. 97. Grot. 
Ep. 327- 

Others suppose it introduced by Ishmael (Rev. Exam. Vol.11. 



OF REVEALED RELIGION. 79 

informed, that his name was had in the greatest 
veneration all over the East # : that the Magians, 
Sabians, Persians, and Indians all gloried in him, 
as the great reformer of their religion f. And, as 
he was let into the counsels of the Almighty, and 
taught to reason, and reflect upon them ; as he 
was fully apprised of God's just judgment in the 
miraculous overthrow of the four wicked cities t» 

p. 190.) or his posterity the Shepherds, or Arabians, as is made 
very probable by the author of Remarks on part of the 3d Vol. 
of the Mor. Philos. p. 59, &c. Comp. Witsii Mgypt. L. iii. c. (5. 
Bochart. Geogr. L. iv. c. 32. This subject is largely discussed 
by Findlay, Vind. pt. 2. §21. 

* Vid. Euseb. Praep. Evang. L. ix. c. 16, \J, &c. 

f Prideaux, Part i. B. iv. p. 225. Comp. Hyde De R el. Vet.. 
Pers. c. 2. and 3. and Univers. Hist. pass. It is remarkable that 
the Lacedemonians retained the memory of him for above 160G 
years, and under their king Areus claimed kindred with the Jews % 
as being of the stock of Abraham. 1 Maccab. xii. 21, &c. Joseph*. 
Ant. L. xii. 5. (see Waterland's Postscript to Script. Vind. Pt. 2. 
p. 142. or Jenkin, Vol. I. p. 53. and 90. How this might come- 
about, see Stilling fleet, Orig. S. B. iii. c. 4. or Shuckford, B. x. 
p. 51.) nor is it unlikely that from the Abrahamans, or sons of 
Abraham, the Brachmans might descend, and derive their name.. 
Nexvt. Chron. p. 351. It is likewise observed, that the Persians 
adhered so strictly to the religion of Abraham, as to keep clear 
of the most gross idolatry, for a long time. Vid. Cleric, in Is. 
xxi. 9. and Ind. Philolog. Stanley, voc. Statua. 

X Some authors call them five, according to the common 
name, Pentapolis {Wisdom x, 6. Joseph. B. J. v. 8.) including 
Zoar, which had been condemned to destruction, but was spared 
at the intercession of Lot. Of these, two are sometimes named 
by themselves, as being superior to the rest. Gen. xix. 24, 25. 

Some suppose that, besides the four principal cities in that 
valley (Sodom, Gomorrah, Adma, Zeboim, or Bela, Gen, xiv. 2. 
Deut. xxix. 23,) there were nine other inferior ones destroyed 



80 OF THE SEVERAL DISPEXS ATIOXS 

with the particular circumstances of it*; as well 
as his most gracious intent of providing a Re- 
deemer for all mankind, and rejoiced to see his day\, 
it is very probable, that he and his family would 
propagate these doctrines, together with their 
consequences, wheresoever they went J. 

(called the daughters of Sodom, EzeJc. xvi. 46, &c.) which agrees 
with the account of Strabo, Geogr. L. xvi. Comp. Cleric. App. 
Com. in Gen. 

* Gen. xviii. Some of the causes, ends and uses of this severe 
dispensation, as well as testimonies of its reality, are set forth in 
Owen's B. L. § 9. 

f Joh. viii. 50. tlyaxxjao-aro, gestiebat, longed earnestly. War- 
burton supposes, that the command of sacrificing Isaac, was a 
mode of information by action, instead of words, concerning the 
great sacrifice of Christ, given to Abraham at his own earnest 
request. Div. I^eg. Vol. II. Pt. ii. which is well illustrated by 
Gilbaiik, Script. Hist, of Abr. p. 113, &c. and might perhaps re- 
ceive some confirmation, by observing that this scene most pro- 
bably was placed upon the very spot where Christ actually suf- 
fered: (see Crit. Notes, Genes, xxii. 1, 2. Comp. Pool, Synops. 
ib. and Patrick on Gen. xxii. 9.) in which such another coin- 
cidence might be observed between the type and person typified, 
in respect of his death, as Episcopius remarks concerning the 
place and circumstances of his birth. Nempe ita ego mecum 
sentio ; Id non casu, sed, Deo ita procurante, evenisse, ut vel hac 
etiam ratione Deus testatum faceret filium hunc, Davidis filium 
esse, paremque cum eo fortunam sortitum atque expertuni esse. 
Enimvero pastor fuerat David, qui vitam suam in stabulo forte, 
forte, inquam, hoc ipso in loco ubiJesum Maria peperit, egerat, et 
quando ad regiam dignitatem vocabatur, gregem patris sui pasce- 
bat, atque ita veluti a stabulo et pabulo ovium ad regium thro- 
num vehebatur, uti diserte ipse fatetur, Psal. lxxviii. 70, 71, 72. 
In stabulo igitur cum nascitur Alius ejus, annon patrem suum 
refert? Episcop. Inst. Theol. L. iii. c. 12. p. 1J5. 

* Gen. xviii. 19. See Burnet's Boyle's Lect. pag. 536. fol. 
' God called Abraham out of his own country, and made him 



OF REVEALED RELIGION. 81 

But though the Deity was pleased to manifest 
himself, in a more frequent and familiar manner, 
to Abraham; yet were not the rest of the world 
wholly overlooked. There were, no doubt, many 
other shining lights, and eminent professors of pure 
religion, who, like Lot in the midst of Sodom, were 
as eminently preserved, and supported in that 
profession : we see Laban and Bethuel acknow- 
ledging the Lord*-, and the former of them, not- 
withstanding the mixture of idolatry in his house- 
hold t, favoured with a vision t. Nor was the spirit 
of prophecy, or divine revelation, confined to Abra- 
ham, or to his family. In Canaan we meet with 
Melchisedeck, king, and priest of the most high 
God § : who is acquainted with the blessing pro- 
mised to Abraham, and confirms it to him; and to 
whom the patriarch himself pays homage. Abime- 
lech king of Gerar receives an admonition from the 
Lord, and readily pays a due regard to it 1 1 ; the 
same sense of religion and virtue descends to his 
son^T; from whence we learn, that this country 

travel from place to place, to make him thereby famous in the 
world, and to invite men by that means to inquire after his pro- 
fession, his hopes, and his religion.' Allix, Reflect. B. ii. c, 12. 

* Gen. xxiv. 31, 50. f Gen. xxxi. 19,30. % Gen. xxxi. 24. 

§ Perhaps the Patriarch Shera himself. Vid. Cumberland, de 
Leg. Patr. p. 424, &c. Bedford, Scrip. Chron. p. 318. Lightfoot y 
Misc. 1010. The same opinion is maintained by many other 
authors mentioned by Calmet, Diet. Vol. II. p. 177. Comp. 
Sharpe, Rise and Fall of Jerusalem,, p. 1, &c. and prolegom. in 
Hyde opusc. p. xxi. 

|| Gen. xx. 

% Gen. xxvi. 10, 11. 



82 OF THE SEVERAL DISPENSATIONS 

was at that time far from arriving at that great 
degree of corruption, which it reached in a few 
generations after. In Arabia we find Job, and his 
three friends, all of regal dignity, as some say*, 
entering into the deepest points of divinity, and 
agreed about the unity, omnipotence, and spi- 
rituality of God; the justice of his providence, 
and many other fundamentals of religion ; as also 
mentioning a divine inspiration or revelation, as 
no very uncommon thing t. Eliphaz had his visions 
and revelations X as well as Job, though in a lower 
degree § ; and the latter expresses his faith in 
much stronger terms than are elsewhere to be met 
with near his time ; if according to the addition 
made to the seventy, he was the fifth from Abra- 
ham^, or according to others, contemporary either 
with him, or Isddc%. Though in truth, it is not 
very easy to settle either the date of that piece**, 
or the import of several expressions in it. Some 



* Vid. lxx. in fin. Job, Tobit ii. I 6. Vulg. Lat. — Job insult- 
abant Reges. Comp. Letter to the author of Div. Leg. 1765. 
p. 57. 

f Vid. Cleric, in Job vi. 10. xxiii. 12. xxix. 4. xxxiii. 15. 23. 

+ C. iv. 12, 15, 16. 

§ See Patrick, App. to Par. on Job, p. 59. 

|| See Calmet, Diet, or Costard's Observations, p. 13, or Heath, 
p. 24. or Findlay against Voltaire, Pt. 3. § 3. 

% Jurieu, Crit. Hist. Vol. I. p. 18. Shuckford, B. vii. p. 136, 
&c. Selden de Jur. Nat. &c. L. vii. c. 11. Goguet, Vol. I. 
Dissert, ii. 

•*• That it could not be more ancient than the time of Moses 
may be inferred from the mention of letters and writings, c. xiv. 
23, 24. which had no existence before they were communicated 



OF REVEALED RELIGION. 83 

place it in the days of David or Solomon*, others 
bring it down as low as the captivity: nor are they 
without their reasons (m). However, all seem to 

to the Israelites from Mount Sinai, as is made highly probable 
by the authors referred to below, in note F. p. 147. 

* V. Vitringa in Jes. Proleg. p. 9. 

(m) See some of them in the Five Letters on Inspir. p. 99. 
and Le Clerc on Job i. 6, 8, 11, 22. — ii. 9. — vi. 10. — xi. 10, 22. 
— xxiii. 12. — xxvi. 12. — xxxi. 27. — xxxviii. 3. — xlii. 7. Id. 
Sentim. de Theolog. L. ix. p. 177, &c. et Biblioth. Chois. Tom. 
I. a. 1. Add Chaldaismi in indice ad Cler. Coram. Tom. IV. with 
Findlay, p. 433, 434, 11. 

The mixture of Chaldee in the composition which Le Clerc 
makes out in many instances, beside the in pro im, (Peters s Crit. 
Diss* p. 133.) seems of some moment towards determining it to 
be more modern than is usually imagined, and is, I apprehend, 
rather too slightly passed over both by the author of Crit. Diss. 
and those other eminent writers he produces ; though Le Clerc, 
with his usual modesty, leaves the consequence from thence to 
the date of the book wholly undecided : nay, he himself assigns 
a reason why the latter is no necessary consequence from the 
former: Jobus, nimirum, ad Euphratem in Husitide habitavit, 
ubi lingua Chaldaica, aut Chaldaicae adfinis obtinebat. Id. in 
c. xv. 13. 

As to the famous passage in c. xix. 25. on which he gives his 
judgment with more freedom, I must produce the conclusion, 
though somewhat of the longest, in his own words. Jam ex ipsis 
totius hujus loci verbis satis liquere potest, Jobum de resurrectione 
sua non agere ; quam nunquam veteres hie quaesivissent, nisi 
pravis interpretationibus transversa acti fuissent; ut conjicere est 
ex Judseis, qui verba Hebraica sequuti, dogma, quod alioqui cre- 
dunt, hinc exsculpi posse non putarunt. Sed id ipsum, cum ex 
multis aliis locis, in quibus satis aperte Jobus ostendit statum 
animorum, post mortem, tunc ignotum fuisse, turn ex totius libri 
argumento facile colligitur. Quaeritur in eo, cur qui non sunt 
deteriores aliis qui boni habentur et revera sunt, interdum inusi- 
tatis calamitatibus premantur ; quod quomodo consentire queat 

G 2 



84 OF THE SEVERAL DISPENSATIONS 

agree that, whoever was the author of it, it is built 
upon a real character ; and that decorum is pre- 
served so as generally to suit the notions in it to 
the patriarchal times* : and what religious notices 
might be gathered from this dramatic history, 
supposing it known in those times, may be seen at 
large in a judicious writer t. 



cum justitia divina, nee Jobus, nee amici possunt comminisci ; 
imo nee Deus ipse, ubi Jobum postea adloquitur, docet. Nimirum 
solutio problematis, et una consolatio, qua Jobi animus pacari 
poterat, peti debuit ex alterius vitae cognitione ; quam si novissent 
Jobi amici, vetuissent eum usque adeo perturbari et lamentari : 
esse enim dixissent aliud tempus praemiorum virtutis, idque expec- 
tari ab eo debere, post hanc vitam mortalem; et eo majora 
praemia relaturum, quo graviores calamitates constantius tulisset: 
quibus praemiis mala hujus vitae Deus abunde esset pensaturus. 
Jobus ipse hoc ad animum revocasset, nee usque adeo aestuasset. 
Quod si talia eorum mentem non subiissent, Deus certe, si res 
jam revelata erat, dixisset, monuissetque Jobum, sibi visum fuisse 
tot malis ejus virtutem explorare; ut magis in ea ipse firmaretur, 
aliique earn imitarentur, quibus similia contingerent ; nee esse 
cur sibiduritiem & propemoduminjustitiam exprobraret; se enim 
non propter singularia quaedam peccata passum esse eum tantis 
& tot subitis malis opprimi, sed ut ejus virtus magis eniteret, 
exemploque aliis esset ; caeterum effecturum se ne hominem con- 
stantiae suae pceniteret, aeternis & eximiis in eum collatis praemiis. 
Quae oratio, (si rem turn patefecisset Deus) multo ejus summae 
sapientiae convenientior erat quam creatio crocodili & hippo- 
potami, aliaque id genus; quae Jobum quidem terrere potuerunt 
divinae potentiae metu, sed solari vix potuerunt. Haec qui ad 
animum revocabunt, facile intelligent, nihil esse cur, veluti per 
fidiculas, conemur resurrectionem & vitam aeternam hinc extor- 
quere. Le Clercs opinion is confirmed by Heath in loc. Add 
Durell, ib. p. 67, &c. — But compare Taylor, ib. c. 24. 

* See the Theological Repository, p. JO, &c. 

f Taylor, Scheme of Script. Div. c. 24. 



OF REVEALED RELIGION. 85 

To proceed : In Chaldea we meet with Balaam, 
a true prophet*; yet one who, from his own per- 
sonal merit, had no pretensions to the word of 
God ; since he so notoriously loved, and followed 
the wages of unrighteousness ; and at length justly 
perished among the idolatrous Midianites-f; having 
taught them to seduce and corrupt those,whom he 
knew to be the chosen people of God $. Considering, 
I say, the character of this person, he seems to have 
had no particular title to the gift of prophecy (n)$ 

* See Patrick, App. to Par. on Job, p. 60. 

f Numb. xxxi. 8. 

% Numb.xxiv. 9. and xxxi. 16. Mich. vi. 5. Rev. ii. 14. 

(w) Whatever might have been his former behaviour, it was 
certainly very bad in the whole of this affair ; during which, he 
had the fullest revelations, and yet was continually disobeying, 
or endeavouring to defeat the intent of them ; as may be seen 
in Bp. Butlers Sermon on that subject, and Shuckford's Connec- 
tion, B. xii. p. 314, &c. 

As to the particular mariner of these revelations, we may, I 
think, suppose them to have been all alike made in vision, dream, 
or trance, [as our translators have interpreted one hereafter men- 
tioned, and which some circumstances render very probable, not- 
withstanding what has been suggested to the contrary by Bp. 
Newton *] though from the narration it is equally difficult here, 
as in some other parts of scripture, to distinguish between real 
fact delivered in the most literal sense, and visionary, symbolical 
representations, such as occur in Gen. xv. 5, &c, 1 Kings xxii. 
19. Job i. 6. ii. 1, &c. xxxviii. Is. vi. 1. xx. 2, 3. Jer. xiii. 1 — 7. 
xviii. 3, 4. xix. 1, 2. xxv. 15, 17. xxvii. 2, 3. EzeJc. iii. 1, 2. 
iv.6, &c. v. 1 — 4. xii. 3, &c. Hos. i. 2, 3. iii. 1 — 3. [v. Pocock in 
loc] Zech. i. 8. iii. 1. and perhaps Gen. ii. 21 — 24. and xxxii. 



* Works, ▼.!. Disc. p. 76. 



86 OF THE SEVERAL DISPENSATIONS 

and therefore we may suppose that in those days 
it was not so uncommon a favour, but might be 



2, 24. vid. Theodoret. (though Dr. Clarke gives another inter- 
pretation of this last passage, Serm. xix. p. 126. Dubl. Ed.) 
and Smith's Sel. Dis. c. 6. To which we may add those visible 
appearances to St. Stephen and St. Paul, Acts viii. 55, 56. xxii. - 
6, &c. [see Eisner, Comm. in Matt. v. 1. p. 38.] with that 
account of a star being seen by the wise men. Matt. ii. 9, 10, 
[Eisner, ib. p. 34, &c] and perhaps the whole story of Christ's 
temptation in the wilderness, as is made very probable in Farmer's 
Enquiry into its nature and design, printed A. D. 1761. Comp. 
Mason on Matt. iv. 11. and Jenning's Lectures, B. I. c. vi. 
p. 365, or Hartvood, Introd. to the N. Test. c. v. § p. 178. 
That of the Angel meeting Balaam in the way, seems to be thus 
explained by himself, Numb. xxiv. 3, 4. and 16. where he alludes 
to the very circumstance of his eyes being open, and yet he had 
no use of them without another opening by the Deity, c. xxii. 
31. on which account they are said, with equal propriety, to 
have been before shut, c. xxiv. Nor is it a very easy suppo- 
sition that instead of betraying the least token of surprise at 
hearing the ass speak, which was so natural to any person awake 
and in his perfect senses, he should persist in his blind fury, and 
make the following reply, more like one under the disorder 
attending a dream : / tvoidd there tuere a stvord in my hand, for 
novo tvoidd I kill thee, c. xxii. 29. Nor is the Angel's being thrice 
prevented from slaying Balaam, merely by the ass's turning away 
thus often, v. 33. less unaccountable ; if we are resolved to take 
the whole story literally. Nor does it seem probable that he, 
who was said to be in the retinue of the princes of Moab, Numb' 
xxii. 21. should at any time be so far separated from them in the 
way, as to give room for such a remarkable transaction, without 
their knowledge, as by the account it appears to be. ' Ita dico, 
in negotio Bileami, totum illud quod in via ei contigisse dicitur, 
& quomodo asina loquuta fuerit, in visione prophetica factum 
esse ; quia in fine historiae explicatur quod angelus Dei loquutus 
fuerit.' Maimon. Mor. Nevoch. P. ii. c. 42. To the same pur- 
pose R. Levi Ben. Gersom ; and Philo seems to be of the same 
opinion, by his omission of this very remarkable circumstance, 



01<: REVEALED RELIGION. 87 

conferred on many other persons likewise, in 
other parts of the world*, whose history is not 
delivered down to us f : and upon the whole, it 
seems probable that, as in every nation, those who 
feared God and worked righteousness, were accepted 
of him X, so he was pleased to manifest himself, 
wherever men were disposed to make a proper use 
of that manifestation : and in such time, manner, 
and degree, as would best answer the ends of his 
good providence, and most effectually promote the 
interest of religion . 



as is observed by Shuckford, B. xii. p. 315. Add Memoirs of 
Lit. April, 1710, p. 14. and Jortms Dissertations, Diss. v. p. 189. 
Leibnitz endeavours to prove the same thing in his history of 
Balaam, Gen. Diet. Vol. VI. p. 678. Which, I think, is pretty 
clear in his case, though some of those others above-mentioned 
may perhaps belong to that species of revelation by action, 
which is explained at large, in Div. Leg. B. iv. sect. 4. and 
B. vi. sect. 5. Nor does the reference made to this part of Ba- 
laam's history by St. Peter determine any thing with regard to 
the literal sense of the passage before us ; or exclude the pro- 
phetic scenery supposed ; since it is observed to be merely a 
translation from an Hebrew writer of uncertain authority, who 
puts words into the ass's mouth that are not mentioned in the 
original account of Moses. See Benson on 2 Pet. ii. 16. How- 
ever, we may safely conclude with Jortin, that * since Balaam 
relates it as a fact, and Moses recorded it as Balaam gave it ; 
and other prophets have described their visions like real facts, 
and the moral use and application is the same either way ; it is 
no wonder that St. Peter, mentioning the story, did not meddle 
with the distinction between real and visionary transactions, which 
concerned not his purpose in the least.' lb. p. ]Q1. 

* See Judo-, vii. 13, &c. and notes below. 

f Vid. Cleric. Prolegom. Diss. iii. 7. 2. de Script. Pent. p. 36". 

% Acts x, 35. 



S8 OF THE SEVERAL DISPENSATIONS 

Not to insist upon the .numberless traditions of 
supernatural appearances, and the common belief 
of them, all over the world*; which notion can 
hardly be supposed to have arisen at first, without 
a good foundation, though numberless impostures 
(which yet are ever imitations of something real, 
and almost a natural consequence of its reality f) 
have rendered all reports of that kind, for these 
many ages, very suspicious. 

But to proceed. When it had pleased God to 
adopt Abraham, and some part of his posterity, in 
a peculiar manner, and to establish his Covenant 
with themt; we find all possible care and con- 
descension used, to train them up by degrees in 
suitable conceptions of their Creator ; a frequent 
correspondence held with them ; new promises 
given 5 in order to strengthen and confirm their 
faith, and fix their dependence on the God of 
heaven. He reveals himself to Isaac and Rebecca ; 

* See Patrick on Numb. xxii. 9. Append, to Job, p. 60, &c. 
Huet. Quaest. Alnetan. c. 2. n. 1, 2. ShucJcford, B. i. p. 47. 

f See Adams's judicious answer to Humes Essay on Miracles, 
p. 110, 111. Good and evil angels under some former dispensa- 
tions of religion might appear and act in a sensible manner : 
but under the present dispensation they may for wise reasons 
(particularly, because we are now sufficiently instructed in 
their nature and agency) be wholly invisible ; nor may we be 
capable of distinguishing their secret internal impressions from 
the suggestions of our own minds ; or the external, kind assist- 
ances of good angels, or the malicious injuries of evil angels, 
from the common course of providence. Taylors Scheme of 
Script. Div. c. 12. 

% Rom. ix. 5. 



OF REVEALED RELIGION. 89 

and foretells the condition of their two sons*; re- 
news the promise made to Abraham^; blesses his 
son Isaac ; miraculously increases his substance ; 
and soon makes him the envy of the neighbouring 
princes %. He converses in the same manner with 
Jacob; and repeats the same promise §; gives him 
the right of primogeniture ; engages to be with 
him, and keep, him, in all places whither he should 
go ||. This he confirms by many extraordinary bless- 
ings; and frequent appearances^; vouchsafing to 
talk with him face to face ## ; to bestow all kinds of 
riches on him ; and strike the terror of him into all 
the cities round about ft. And yet we find all this 
little enough to keep up, even in Jacob, a tolerable 
sense of duty, and dependence on his God : After 
the first vision he is surprised, and hesitates ; 
and seems to make a kind of stipulation with his 
Maker. If, says he, God will be with me, and xvill 
keep me in this way that I go, and will give me bread 
to eat, and raiment to put on, so that I come again 



* Gen. xxi. 22, 23. From this circumstance of Rebecca s going 
to inquire of the Lord, Leland infers, that there was at that time 
in Canaan a prophet or prophets distinct from Abraham and 
Isaac, to whom persons might have recourse to know the will of 
God. Advantage, &c. of Rev. Vol. I. Pt. i. c, 2. p. 78. n. 

f Gen. xxvi. 24. 

X Gen. xii. 13, 14. 

§ Gen. xxviii. 13, 14. 

|| Gen. xxviii. 15. 

^[ Gen. xxxii. 1. xxxv. 1, Q. 

** Gen. xxxii. 2g. 

ff Gen, xxxv. 5. 



90 OF THE SEVERAL DISPENSATIONS 

to my father's house in peace; then shall the Lord 
he my God*: that is, if he will preserve and pros- 
per me in my undertakings, he shall be my God, 
rather than any other : And it appears not to have 
been till after many such revelations, and deliver- 
ances, and his being also reminded of them f; that 
he set himself, in earnest, to reform the religion of 
his own family, by driving out all strange gods t. 
Then Jacob said unto his household, and to all that 
were with him, Put away the strange gods that are 
among you, and he clean; and change your gar- 
ments, and let us arise, and go up to Bethel; And I 
will make there an altar unto God, xvho answered me 
in the day of my distress, and was with me in the 
way which I went%. 



* Gen. xxviii. 21, 22. See Le Clerc on the place. 

f Ch. xxxv. l. 

X Ch. xxxv. 2, 3. 

§ The idolatry here mentioned, may perhaps be thought 
chiefly to relate to the Shechemite women in Jacob's household, 
Gen. xxxiv. 2Q. See Shuchford, B. vii. p. 1 64. In support of 
which opinion it may be observed, that the words Elohi hanne- 
kar, above rendered strange gods, more properly signify the gods 
of the stranger. Deos alienigenae. Vulg. L. However that 
Jacob himself had yet but very imperfect notions of the Deity, 
particularly of his omnipresence, is observed by Le Clerc on Gen. 
xxviii. \Q. and to the same purpose Cyril Alex. L. iv. p. 11.5 
there cited. And that the sense of religion was not great among 
his sons, appears from their behaviour to the Shechemites, and 
from so many of them conspiring the destruction of the most 
innocent and amiable Joseph. 

Having been informed, that the above account ofJacob'svow 
has been by some judged too degrading ; I shall here set down 
the observation made on it by an ingenious friend, Dr. Taylor, 



OF REVEALED RELIGION. 91 

Thus was God obliged to treat, even with the 
Patriarchs themselves, by way of positive Covenant, 
and express compact, to give them a portion of 
present temporal blessings, as introductory to, and 
an earnest of future % spiritual ones ; and engage 

" I am persuaded, translators and critics have not done justice 
to the good old Patriarch. His vow consists of two parts. I. A 
recapitulation of the promise made to him in the preceding vision 
[Gen. xxviii. 13, 14, ]5.] v. 20, 21. II. The subject matter of 
the vow which he grounded upon it, v. 22. The recapitulation 
of the promise runs thus. Seeing [DfcVJ* God will be with me, 
[l] and will keep me in the way wherein I go, [l] and will give 
me bread to eat, and raiment to put on, [i] and I shall return 
again to my father's house in peace (or in prosperous circum- 
stances) [l] and seeing the Lord will be my God; III. The vow 
follows, v. 22. [l] and, Therefore f this stone which I have set for 
a pillar, shall be God's house [a place dedicated to his worship] 
and of all that thou shalt give me, I will surely give the tenth 
unto thee." 

* That from the beginning of the world each patriarchal co- 
venant, or blessing, was to be understood as a pledge of other 
distant and superior ones, may be seen in Lord Barringtons 
Essay on the several Dispensations of God, p. 20, 24, 25, 5Q, 



* This particle Dtf, if, is not here conditional, but causal, quoniam, quan- 
cloquidem •> as Gen. xxiii. 13. Numb. xxii. 20. Judg. xi. 9. Jcr. xxiii. 38. Ezek. 
xxxv. 6, &c. See Noldius. 

•f^In a series of copulatives the last assumes a signification different from the 
preceding copulatives. So Gen. xxv. 34, [l] and Esau did eat and drink, [i] 
and rose up, [l] and went his way : [i] and thus Esau despised his birth-right. 
And in the Greek Epigram, 

Ka< xcivtav loog, KAI ^fkog aSavaTOif. 

Here, I presume, the last xui is to be rendered by tamen, veruntamen, ni- 
hilominus. So in this place under consideration, the last [")] and, which pre- 
cedes the vow, should be rendered then, or therefore. But our translators have 



92 OF THE SEVERAL DISPENSATIONS 

them in his service by immediate visible rewards \ 
till they could be led on to higher views ; and were 
prepared, by the bringing in of a better hope, to 
draw nigh unto him. And we may observe what 
care was always taken, to suit his dispensations to 
the state of the world, and introduce each as soon 
as it was wanted, and in such a way as was most 
necessary, to correct disorders and reform abuses, 
as they arose ; and thereby ever keep up a face of 
religion ; and gradually increase the substance of 
it : in the same manner, as Providence always took 
care to impart to mankind, so much knowledge of 
the world, the ways of cultivating it, and arts of 
living, as was then requisite to make life a bless- 
ing to them ; though their knowledge of both 
kinds was neither of so refined a nature, nor so 
high a degree, as it must reach, by the experience 
and improvements of after-ages. 

Mankind were scarcely got out of their child- 
hood yet, with regard to what may be termed the 
theory of religion; and notwithstanding there might 
be some extraordinary persons, who had a more 
enlarged prospect of things, and entertained more 



given it this sense, not before the vow, but before the last article of the recapi- 
tulation of the promise ; and so have not done justice to the good old Patriarch's 
character. I have looked into Pagnin's interlineary version, and find that the 
Latin translation will enable you to form a just idea of this criticism. Only ob- 
serve, that Montcinus, his revisor and corrector, has printed the et before the last 
article of the recapitulation, which we render then, in the Italic character; inti- 
mating, I suppose, that the copulative there is redundant; in order the better 
to make out the common way of interpreting the place ; but this does violence 
to the original, and aggravates the mistake. Comp. Purver on Gen. xxviii. 21. 



OF REVEALED RELIGION. 93 

worthy sentiments of the divine Providence, such 
as Enoch, Noah, Abraham; yet these were far su- 
perior to the times in which they lived; and we 
have reason to think, that the generality both in 
this, and some later ages, extended their views no 
farther than the present life, and its conveniences*: 
and though from the confused remains of ancient 
tradition, they acknowledged some power above 
them ; and frequently applied thither for direction 
in affairs; yet, it was in the petty affairs of this 
world only ; and their belief and worship were 
framed accordingly. How many of these superior 
powers there might be, or how far their supposed 
influence might reach, they knew not : uncertain 
whether there was one Supreme Governor of the 
whole world, or many co-ordinate powers, pre- 
siding over each country t, climate, or particular 

* This seems to have been the case even with Abraham him- 
self for some time, who, upon having an extraordinary promise 
made to him by God in a vision, Gen. xv. 1. Fear not, I am thy 
shield^ and thy exceeding great reward; rises no higher in his 
answer, than only to request an heir for his substance, v. 2, 3. 
And Abram said, Lord God, what wilt thoa give me, seeing I go 
childless, and the steward of my house is this Eliezer o/'Damascus ? 
And Abram said, Behold, to me thou hast given no seed; and lo, 
one born in my house is mine heir. — Unless this be interpreted in 
the same sense with that general earnest desire of posterity so 
common in his time, and for which Allix has endeavoured to ac- 
count, from the no less common expectation entertained by each 
particular family of having the Messiah descend from them [Re- 
flect. Pt. i. c. xv, &c] and which might therefore well be in- 
cluded in Abrahams, request. 

f 2 Kings xviii, 34, 35. 



94? OF THE SEVERAL DISPENSATIONS 

place *; gods of the hills, and of the valleys, as they 
were termed in later tiniest; they thought, the 
more of these they could engage in their interest, 
the better ; and therefore, wherever they came, 
like the Samaritans, they sought the manner of 
the God of the land; and served him together with 
their own godst. Thus was the world running 
apace into idolatry, and ready to lose all proper 
ideas of the true God, and his worship ; had he not 
been pleased to interpose, and take effectual care 
to preserve these pure in some one nation; to be 
kept apart from the common contagion, and made, 
as it were, the repository of true religion ; and a 
channel to convey it to the rest of mankind; as 
soon, and in as high a degree, as they should be- 
come capable of receiving it. 

To this purpose, he makes way for the removal 
of Jacob and his family, to one of the most polished 
parts of the world at that time ; and introduces 
them into it in so advantageous a manner, as to 
give them opportunity of imparting somewhat of 
the true religion, with advantage, to the most con- 
siderable families in it § ; and without any danger 
of sharing in those corruptions which were getting 

* See Numb, xxiii. 13, 27. 

f 1 Kings xx. 23, 28. Vid. Calmet. 

% 2 Kings xvii. 33. 

§ It is very apparent from the Mosaic history, that the He- 
brews were never held in such detestation or abhorrence by the 
Egyptians, but that they would freely converse, though they 
might not eat bread with them. Owen, B. L. s. 8. And < when 



OF REVEALED RELIGION. 95 

ground there*. They are placed by themselves 
in a fruitful part of Egypt, bordering on that 
country out of which they had come, and into 
which they were at length to return j*. Here they 
multiply exceedingly ; yet by their occupation t 9 

they departed out of Egypt we are expressly told, that a great 
multitude went also with them, who are all with good reason 
supposed to have been so many proselytes to their religion ; as 
Strabo testifies. Geogr. L. 16.' 

* ' Although the Egyptian priests were not, in my humble 
opinion, now idolaters ; yet God, well knowing the infinity of 
wealth now pouring in upon them, and foreseeing the consequent 
increasing corruptions, always attendant upon great national 
wealth ; kindly provided against them, by placing the wisest and 
best man in the world (Joseph) guardian of that people in gene- 
ral; and at the same time, the high favourite of their King, and 
ally of their priests, and continuing him in those characters for 
a long train of years; which, to my thinking, was a most adora- 
ble scheme to recover, promote, preserve, and if possible, per- 
petuate, their piety, virtue, and wisdom.' Rev. Exam. Delaney, 
Vol. III. c. 9. p. 194, — < I am certain, they were not idolaters 
when Joseph presided in Egypt; nor were they such gross idola- 
ters, even when the children of Israel came out of Egypt; for 
leeks and onions were then a favourite food — although afterwards 
— they came to be deified.' ib. 199. 

f Pyle Paraphr. on Gen. xlvii. 4. 

% See Gen. xlvi. 33, 34. ' And here we cannot but admire 
his tjoisdom who found out and evacuated a land for them, I mean 
that of Goshen, in every respect suitable to the purpose: a land 
where they might live distinct by themselves, and yet daily con- 
verse with the most celebrated nation then upon earth ; a land 
lately deserted by the Shepherd Kings, and their subjects, and 
therefore well adapted for the reception of Shepherds again. 
Nor can we less admire his goodness, who, when he had spied out 
this land for them, was pleased to detach from his country and 
kindred another person of eminent qualities and great piety, 



96 OF THE SEVERAL DISPENSATIONS 

are kept a separate people ; and rendered more 
averse to the manners and religion of their task- 
masters, by a long and severe oppression: which 
might at first have been occasioned by their oppo- 
sition to the growing idolatry*; and refusal' to in- 
corporate themselves with that infected nation : 
and the continuance of it became very necessary 
afterwards, both to keep up that opposition, and 
to inure them to restraint and government: but 
that it might have the effects intended, yet not 
proceed so far as to reduce them to an entire sub- 
jection to that more potent people, through a 
despair of any deliverance, the precise time of 
this their trial was foretold to Abraham^; and as 
soon as it had been accomplished, and they had 
cried for help to their Godt; they are brought 
back, in as wonderful a way as they had been 
sent thither; which also was foretold to Jacob%; 
and repeated by JosephW; all the circumstances 
whereof are at large related in their history; and 
I may add, with all those characters of truth and 
consistency, which might be shewn to receive new 
confirmation, from every such attempt to bur- 

and to send him, even Joseph, — as a kind of ambassador before 
them, to procure an interest for their settlement in it.' Owen* 
B. L. s. 8. 

* See Chandler, Vind. O. T. pag. 487. and Owen, ib. 

f Acts vii. 6. 

{ Exod. ii. 23. 

§ Gen.xlvi. 4. and xlviii. 21. 

|| Gen. 1. 24, 25. 



OF REVEALED RELIGION. 97 

lesque and expose it, as is made by a late profli- 
gate writer*. To proceed, 

The God of Israel having at length magnified 
himself over the Egyptians and their godst, by 
a series of the most astonishing miracles ; and 
rescued his people in such a manner, as must strike 
the utmost terror into the whole land; and spread 
his name much farther, by means of the many 
strangers that used to travel thither t, in order to 
be acquainted with the history of that famous 
nation, from whom the greatest part of the world 
derived their policy and religion §, having thus 
made his name great among the heathen ||; and 
worked so conspicuous a deliverance for his chosen 
people, as might, one would think, have been suf- 

* Moral Philosopher, Introd. to Vol. III. 

f Perhaps by destroying all their images or temples. Vid. 
Cleric, and Pair, in Exod. xii. 12. Comp. Numb, xxxiii. 4. Pa- 
raphr. Jonath. in loc. and 2 Sam. vii. 23. The reason of which 
may be gathered from note (r) below, p. 105. Perhaps by exert- 
ing his power upon them in such a manner as served equally to 
demonstrate the nullity of the gods they worshipped, as to punish 
the crimes they had been guilty of in consequence of that wor- 
ship. See this particularised in Dr. Owens Intent and Propr. of 
Script. Mir. p. 37, &c. and B. L. s. 10. 

J See the notes below, with Chandlers Vindication of the hist, 
of the O. T. Part ii. p. 464, &c. and p. 499. 

§ Vid. Died. Sic. L. i. Herodot. L. ii. c. 43, &c. et Witsii 
Egypt. L. iii. c. 13. 16. 

|| That this remarkable punishment of the Egyptians was in- 
flicted in great goodness to the generality of that nation them- 
selves on the whole, as well as to the neighbouring nations round 
them, from whom they derived most of their grossest superstitions, 
may be seen at large m he Clerc on Psal. exxxvi. 10 — 17. 

H 



98 OF THE SEVERAL DISPENSATIONS 

ficient to engage them for ever in his service; yet 
all this proving ineffectual to correct their infa- 
tuated proneness to idolatry, he is obliged to de- 
fer their entrance into the promised land for some 
time, and proceeds to instruct and exercise them 
in the wilderness; he patiently exhorts, and urges 
them to their duty, and warns them against all the 
vices of the people round about them : gives 
them statutes, and judgments, though not so per- 
fect as they would have been were the subjects of 
them capable of receiving better, yet much more 
excellent and righteous than those of any other 
nation*; and such as were to be a model to the 
rest of the world t; sends his angel before them, to 
keep them in the way ; takes upon himself the civil 
government of them; and by his presence guards, 
and directs them in all their undertakings. He 
conducts them through the neighbouring nations, 
with repeated signs andwonders(o); and continues 

* Deut. iv. 8. 

f Vid. Joseph, contr. A p. Selden de Jur. Gent. &c. passim. 
Euseb. Praep. Ev. L. ix. c. 27- 

(o) Numb. xiv. 14. They have heard that thou. Lord, art among 
this people , that thou, Lord, art seen face to face, and thy cloud 
standeth over them, and that thou goest before them by day-time in 
a pillar of a cloud, and in a pillar ofjire by night ; v. 15. — The 
nations have heard the fame of thee. Add Deut. ii. 25. Josh. ii. 
10. 1 Sam. iv. 8. — vi. 6. which places, by the way, furnish us 
with an answer to that objection of the Mor. Phil. Vol. III. p. 
183. that < had God given any such — authority to the Israelites, 
as is hereafter mentioned— he would have let the people of Pales- 
tine know it, and in some authentic way or other assured them, 
that he had given away their country to strangers and foreign- 



OF REVEALED RELIGION. 99 

to try and discipline them, till either they were 
cured of those corruptions that had been con- 
tracted in Egypt, or the most incurable part of 
that generation were cut off * ; — till they were at . 
length tolerably well attached to his government, 
and established in his worship ; — till they w r ere fit 
and able to possess the promised land, to which they 
had an original right t; — and till the present inha- 

ers ; and that if they did not leave the land, and give up all their 
natural lawful possessions, rights, and properties, peaceably and 
without opposition, they must be all cut to pieces, men, women, 
and children:' though this was not the truth of the case, of which 
more below. See £. Browns, Answ. to Christ, as old, &c. p. 
373, 374. 

* Numb. xxvi. 65. 

•(• This nation, when they demanded admission into Canaan, 
might have pleaded the possession qf their ancestors for three suc- 
cessive generations: — that they were the first possessors of some 
parts [Gen. xii. 6. xiii. 3, 9, &c] — that they had built altars, 
[xii. 7. xxxiii. 20.] and dug several wells in other parts of it ; 
[xxi. 25. xxvi. 18, &c] and that they had purchased more than 
one place in that country [xxiii. 16, 17. xxxiii. 19.] On the other 
hand, the ancient inhabitants from the flood could have insisted 
on no other title than Prescription: and farther, however just 
their plea might have been, we are assured that they had abso- 
lutely forfeited it by their notorious violation of the law of nature. 
Deut. xx. 18, &c. Durell, App. to Parallel Prophecies of Jacob 
and Moses, p. 160. Another ingenious Author carries up the 
right of this people much higher. * We are told that the nations 
of the earth had an inheritance assigned them, and that it was by 
Divine appointment. Moreover, that at the general dispersion 
it pleased God to have a provident regard for a nation which was 
to come, even for the sons of Israel ; and in the distribution of 
countries, had set bounds to other families, that they should not 
trespass on the inheritance of Jacob, which was his own portion. 
Thus, limits were prescribed according to the necessities of a 

H 2 



100 OF THE SEVERAL DISPENSATIONS 

bitants were fully ripe for destruction*. At their 
entrance into it, he gives a summary recital of their 
former laws, to this new generation t with more 
such ordinances^, both of a ceremonial and moral 
kind, as were best suited to their present temper 
and circumstances ; and adapted every way to pre- 
vent the dangers, and correct the irregularities, to 
which they became continually liable (jp) ; as well 

people to come, and to the space which would be requisite for 
their numbers to inhabit. In other words, the land of Canaan 
was excepted out of the general partition. This space was 
usurped by the people who gave name to it. They knew the Di- 
vine allotment, yet wilfully transgressed : on which account they 
brought themselves and their posterity under the severest curse, 
and justified every thing which they afterward suffered for their 
rebellion : though at the time of their punishment this their 
guilt was accumulated with additional wickedness and apostacy.' 
Bryant's Enquiries into some parts of ancient Hist. p. 262. Id. 
Analysis, v. 3. p. 206, &c. and below p. 105. Comp. Lookup 
Erron. Translat. p. 57 — 61. 

* Gen. xv. 16. 

f Pyle Paraphr. on Deut. p. 2. 

+ Deut. i. 3, 5, 27, 31. Nek. ix. 14. 

(p) See Dr. Burnet's B. Lect. p. 541. fol. and the author of 
Div. Leg. Vol. II. B. iv. sect. 6. ' It seems not to have been 
God's intention at first to lay upon them such numbers of cere- 
monies ; for it was only after the commission of the sin of the 
golden calf, that God laid on them that heavy and troublesome 
yoke, on purpose to employ all their time, and so keep them 
from falling into idolatry again. Allix, Reflect, p. 203. Ea est 
indoles vulgi, praesertim apud gentes idololatrise deditas, ut a se 
numen coli satis studiose non putet, nisi operoso cultu id prose- 
quatur ; cui indoli Moses sese adtemperavit. At si cum doctiori- 
bus hominibus, quales Christo in terras delapso plurimi erant, res 
ei fuisset, nihil aliud docuisset, quam quod Servator et apostoli 
discipulis suis inculcavere. — Cleric, in Ex. xxv. 3 1 . Comp. Spencer 



OF REVEALED RELIGION. 101 

as to prefigure, and by degrees prepare them for * 
a more perfect dispensation under the Messiah. 
The moral part breathed nothing but equity and 
benevolence ; debarring all kinds of cruelty and 
oppression, by reminding them of their late heavy 
sufferings in that respect : it inculcated the great- 
est humanity, not only towards each other, but 
likewise toward strangers, servants, enemies; and 
even the beasts of the field f. The ceremonial 

de Leg. Heb. L. i. c. 4. sect. 4. Trigland de Orig. et Caus. 
Rit. Mos. Burnet de Fid. et Off. p. 17. from Jer. vii. 22, 23. [on 
the other side, see Shuckford, Vol. III. p. 151.] If this be a true 
account of the Jewish institution, then though it really was, 
what it is termed, a yoke of bondage, yet nevertheless it might 
well be imposed by God himself, as being the fittest thing for 
the people to whom, and the times in which it was delivered, and 
consequently not unworthy of having God for its author ; as a 
licentious modern writer would insinuate, Morgan, moral Philo- 
sopher, Vol. I. p. 51, &c. 

The various wise and good ends served in each part of the He- 
brew Ritual, may be seen in Lowman, Rational. pass. That it 
could not have higher sanctions, because it was only a ritual, or 
have been more perfect, consistently with the chief of these ends, 
viz. its preparing men for a better state of religion under the 
Messiah, vid. ibid. Part iii. c. 2, 3. Comp. Durell's Dissert, on 
the Mosaic Inst. App. to Parall. Proph. of Jacob and Moses. 

* See Burnet's Boyle's Lect. fol. 547* or Berriman, Serm. 
xxiii. or Witsius, iEgypt. L. iii. c. 14. sect. If. 

f Exod. xxii. 21 — 27. and xxxiii. 5, 6, 9 — 12. DeuU v. 14. 
x. 18. xiv. 21. xvi. 11. and xxii. 1 — 4>, 6, 7. xxiii. 7. xxiv. 10, 
&c. xxv. 1 — 4. xxvi. 12. xxvii. 19. Lev. xix. Q, 10, 23 — 37. 
and xxv. 35 — 38. See Leland's Answ. to Christ, as old, &c. V. 
II. p. 447, &c Le Clerc on Gen. viii. 9, 10. Philo, de charitate. 
Joseph, contr. Ap. L. ii. So utterly false and slanderous is the 
following assertion of Ld. Bolingbrohe [Works, Vol. III. p. 296] 
* The first principles, and the whole tenor of the Jewish laws 
took them out of all moral obligations to the rest of mankind.'-— 



102 OF THE SEVERAL DISPENSATIONS 

parts were solemn and splendid # , apt to engage 
and fix the attention of a people, whose heart was 
gross ; fitted to inspire them with an awful re- 
verence for the whole ; and withdraw their affec- 
tions from the pomp and pageantry of idol worship, 
which had so very surprisingly bewitched the 
world about that time. It was filled with operose, 
magnificent rites, to keep them duly employed and 
attached to it ; and so far incorporated with their 
civil polity, that the same things were duties of 
religion, and acts of state ; and the service of God 
became the great business, as well as entertain- 
ment of their lives (q). 

Nor was this institution wholly confined to the 

* Welsted, Scheme of Prov. p. 70, &c. Agreement of the 
Customs between the East- Indians, and the Jews, art. 3. p. 23. 

(q) See Univers. Hist. p. 694. Edwards's Survey, Vol. I. p. 
242, 255, &c. or Limborch, Amic. Collat. p. 317. 

We may add, that the ceremonial part itself might have a 
moral view, representing several duties to them in that emblema- 
tical, and parabolic way, which was well known, and commonly 
made use of in those times. See instances in Burnet's B. Lect. 
p. 542. fol. 

Other rites were instituted in Commemoration of great and 
signal events, and extraordinary acts of providence towards their 
nation ; the keeping up a constant remembrance of which could 
not but be of great use for preserving the love and worship 
of God amongst them ; for awakening their gratitude, and en- 
gaging their dutiful obedience. Leland, Div. Auth. of the O. and 
N. T. asserted against the Moral Philos. p. 50. 

Nor were the ^vib\ic feasts, in which they were all obliged to 
meet at one place, of less use; by keeping them united together 
in one body politic. Le Clerc on Exod. v. 3. and xxiii. 14. 

Of the great use of the jubilee for the same end. Id. in Lev. 
xxv. 10. p. 318. 



OF REVEALED RELIGIOX. 103 

Jews. The law itself was given to strangers*, 
and those that accompanied them from Egypt ; 
the Covenant was made with all the Gentiles, that 
should hereafter become proselytes to their re- 
ligion f ; and sufficient care was taken to commu- 
nicate it to them, as we shall see presently. 

And though the children of Israel were not 
allowed to have any commerce with the Seven 
Nations, but were commanded to destroy them, 
and possess themselves of their country, on their 
refusing a submission, and rejecting offers of 
peace X: yet, in order to prevent their imagining 
themselves to be the only favourites of Heaven, 
and learning to despise and hate the rest of man- 
kind (as they were but too apt to do, and which, 
to a people under their circumstances, was in 
some measure unavoidable), they were told at the 
same time, that it was for the incorrigible wicked- 
ness of these nations § (who of all others had been 

* Deut. xxix. 11. xxxi. 12. Josh. viii. 33, 35. Exod. xii. 
19, 49. 

f Deut. xxix. 14, 15. Neither with you only do I make this 
covenant and this oath ; but with him that standeth here with us 
this day before the Lord, and also with him that is not here with us 
this day. See Lev. xxiv. 22. and Jenkin, Vol. I. p. 60 — 65. or 
Worthingtons Essay, p. 1 30. 

% Deut. xx. 10, &c. Josh. ii. 12. xi. 19,20. xvi. 10. xvii. 13. 
See Univ. Hist. p. 531, 532. note I. Owen, B. L. s. 12. n. p. 
" Edwards's Survey, p. 355, &c. Patrick on Ex. xxiii. 32. Shuck- 
ford Connection, Vol. III. B. xii. p. 453, &c. Selden De Jur. 
Nat. L. vi. c. 14. Findlay, Answ. to Voltaire, p. 130, &c. 

§ Lev. xviii. 24, 25. and xx. 23. See Leland against Christ. 
as old, &c. Vol. II. p. 429, &c. ' The destruction of these na- 



1CH OF THE SEVERAL DISPENSATIONS 

favoured with the best means of information, viz. 
from the examples of so many eminent men placed 
amongst them, and from the judgments of God so 
remarkably set before them*), that the Lord had 
driven them out; as he would do them also, if they 
followed their stepsf ; that if any of these people 
remained long unsubdued, they would infallibly 
prove a snare to them J ; and that therefore, as well 
for their own security, as in execution of the 
divine vengeance, they were obliged to extirpate 
them, at least, the present generation § ; or to 
destroy their national polity || ; and at the same 
time, were sufficiently warned to avoid their crimes. 
They were likewise often reminded of their own 
perverseness, and ingratitude^]"; and assured that 
it was not for their own sakes that they were thus 
distinguished**; for they had always been a stiff- 
necked, and rebellious people ; but, in regard to 
the promise made to their forefathers, for the sake 
of some righteous men amongst them; and on ac- 
count of the superior wickedness of these na- 
tions was more particularly severe, because their idolatry was of 
the grossest nature ; for they offered up their enemies in sacrifice, 
and even their own sons and daughters unto Molech' Taylors 
Essay on the Beauty of the Divine (Economy, p. 27. 

* See Jenkin, Vol. I. p. 56, 57. and 77, 78. 

f Dent. viii. 19, 20. 

J Ex. xxxiv. 12. Josh, xxiii. 13. 

§ Josh. xvi. 10. Judg. i. 25. xxviii. 35. 1 Kings ix. 20, 21. 
2 Sam. xi. 12. 2 Chron. viii. 7, 8. See Jenkin, Vol. I. p. 71, 72. 

|| Sykes, Connect, of Nat. and Rev. Rel. c. xiii. p. 332, &c. 

5J Deut. ix. 4—24. 

** lb. ix. 6, 7, &c. 



OF REVEALED RELIGION. 105 

tions(r); — that the great intent of God was to 
raise up, and separate a people, which should 
manifest his power to the heathen; and make his 
name known through the earth * ; which were to 
be a kingdom of priests 'I, preachers of righteous- 
ness, and publishers of true religion over the world: 
that this design had taken place before they were 
born, and would be carried on, either by their obe- 
dience, or their disobedience ; who were to be ex- 
amples to all others both of the goodness, and se- 
verity ofGodX, And accordingly, in the remainder 

(r) That this was such as justly deserved exemplary punish- 
ment from the supreme Governor of the world, and that it might 
with equal justice be inflicted by such persons as received an ex- 
press, clear commission from him for that purpose, is shewn at 
large in Lowmans Diss, on the civil, govern, of the Hebrews, c. 
i. p. 13, &c. and c. xii. p. 221, &c. or S. Browne, p. 366, &c. 
Comp. Bryant's Observations, p. 265, &c. 

Concerning the great propriety of punishing them by the sword 
of the Israelites, rather than any other way; both for the better 
admonition of the Israelites themselves, and of their heathen 
neighbours ; since the credit of the gods of every nation so greatly 
depended on the fate of war, see Jenkin, Vol. I. p. 72. Lowman, 
ib. p. 228, &c. Univers. Hist. p. 893. vol. not. T. ad. sin. Jack- 
son's Remarks on Christ, as old, &c. p. 51. 

Many instances of this persuasion occur as low as Constantine ; 
to which purpose we have a remarkable speech of Licinius in 
Euseb. De vit. Const, c. v. And to which we may add, that as 
the people in those times did not in the least dispute the reality 
of each other's deities, no kind of miracles but such as implied 
superior power, could induce any of them to quit their own, for 
other objects of religious worship. Comp. 1 Kings xx. 23 — 28. 
2 Kings xviii. 34, &c. 

* Ezek. xxxvi. 22, 23. 

f Exod. xix. 6. 

X Deut. xxx, xxxi, xxxii. Rom. xi. 22. 



106 OF TH£ SEVERAL DISPENSATIONS 

of their history, both under their judges and their 
kings, we find them frequently rebelling, and as 
frequently punished for it; so soon as they repent, 
they are restored to favour; when they relapse, 
they are again chastised * ; all along alternately 
sinning and suffering; immediate and visible judg- 
ments attending each revolt; either oppression in 
their own, or slavery in foreign countries ; till the 
last great captivity in Babylon quite cured them 
of their favourite, predominant vice Idolatry; to 
which they had been before so unaccountably (s) 
addicted. 

* Judg. hi. 8, 12. iv. 2. vi. 1. xiii. 1. 1 Sam. xii. 9, 10, &c. 
The propriety of these dispensations, the last great captivity in 
particular, is well illustrated in Taylors Scheme of Script. Div. 
c. 32. 

(s) Le Clerc attempts to give some account of this in his note 
on 2 Kings xxi. 11. which well deserves to be considered. Comp. 
Patrick on Judg. ii. 12. [and 1 Sam. viii. 20. where they are so 
surprisingly urgent for a king on the same principle.] ' I can 
account for :: '.says an useful writer*) upon no other considera- 
tion, but that of the exceeding great temptations there are in all 
religions, that are a mere mixture of civil policy and priestcraft, 
dressed up with all the artifices of external pomp, splendor, and 
amusement, and made agreeable to the corrupt and vicious in- 
clinations of men. Such no doubt was the Heathen worship, to 
which that of the golden calf 'bore too near a resemblance, both 
in its original and progress. And when we turn our thoughts to 
those ages and nations of the world, that are called Christian, 
£and supposed to be under far happier advantages of light and 
knowledge, than ever the Jewish church was], and observe to 
what extravagances both of notions and practices, the Romish 



* Pylc, Pref. to Paraph, on the 0. T. Vol. IV. 



OF REVEALED RELIGION. 107 

But all this while the rest of the world reap the 
same benefit by them, whether they keep their law, 
and prosper; or disobey it, and are in distress. 
One would naturally suppose, that they must par- 
take of the improvements of the Jews 9 religion in 
some degree, as well as these partook of their cor- 
ruptions; which appears to have been the case in 
fact: and as it is observed of Greece, that when it 
was subdued by the Romans, itself subdued its 
conquerors, softened their savage temper, and re- 
fined their manners ; and afterwards of the Romans 
themselves, that wherever they conquered, they in 

communion hath for so long a time, and by the like means, influ- 
enced the majority of the nations round, it will, I conceive, much 
abate the wonder arising from this matter, considerated in rela- 
tion to the church of Israel! 

The parallel instance above mentioned, affords likewise a good 
illustration of the degree of their corruption. For that this crime 
of the Israelites did not consist in their absolute rejection of the 
true God, but only in joining the worship of other gods, and 
taking them into communion with him, is made plain by Bp. 
Warburton. ' So strong was this universal prejudice of inter- 
community, that all the provisions of the law could not keep 
those people from running into the error. For their frequent 
defection into idolatry, till after the Babylonish captivity, was 
no other than the joining foreign worship to that of the God of 
Israel. It is a vulgar error to imagine this consisted in re- 
nouncing the religion delivered to them by Moses, as a false 
one ; they all along held it to be true ; but, deluded by the pre- 
judice of this intercommunity, they were apt to regard the God 
of Israel, only as a local, tutelary Deity.' Div. Leg. B. ii. sect. 
6. AddB. v. sect. 2. See also Jurieu, Crit. Hist. Vol. II. pt. 
iii. c. 9. Mede's Apost. of the latter times, c. x. p. 651. Le 
Clerc on Acts vii. 42. Tenison of Idolatry, C. vi. p. 110. As to 
the intercommunity among the Heathens, see Macrob. L.iii. c.9. 
De evocandis diis tutelar. 



108 OF THE SEVERAL DISPENSATIONS 

some respect or other civilised the world*: so may 
it with much greater justice be said of the Jews, 
that they improved, and reformed the religion of 
every people, who were either brought under sub- 
jection to them, or into whose hands they fellf: 
who were witnesses both of the power, and justice 
of their God, either in distinguishing them by 
express rewards, for their adhering to him J; or as 
remarkably punishing them, for deserting him ; 
and who seem to be well acquainted with the intent 
of these his several dispensations (t) ; especially, 

* This is acknowledged on some occasions by Tacitus himself 
amidst his most satyrical censures of the Roman policy; Sequens 
hiems saluberrimis consiliis absumpta, ut homines dispersi, et 
rudes, quiete et otio per voluptates assuescerent, &c. Vit. Agric. 

f Atque utinam nunquam Judaea subacta fuisset, 
Pompeii bellis, imperioque Titi: 
Latius excisae pestis contagia serpunt, 
Victoresque suos natio victa permit. Rutil. Itiner. v. 398. 

% This we find them publicly declaring, on the miraculous 
preservation of Hezekiah and his people from the army of the 
Assyrians, 2 Chron. xxxii. 23. And many brought gifts unto 
the Lord to Jerusalem, and presents to Hezekiah king of Ju- 
dah, so that he voas magnified in the sight of all nations from hence- 
forth. 

(t) 1 Sain, iv. 8. Rom. ix. 1/. This may be gathered from 
the case of the men of Jericho in particular, who were fully in- 
formed of the several miracles worked in favour of the Israelites, 
Josh. ii. 9, 10. and who must have had sufficient warning of God's 
design therein, either from common fame, or more probably by 
express revelation ; for despising of which they are termed dis- 
obediently St. Peter, 1 Ep. iii. 20. Comp. Heb. xi. 31. See Shuck- 
ford, Vol. III. B. xii. p. 403, &c. And that the same thing 
might be done afterwards, in many other instances (as in the fol- 
lowing note) by their own prophets (who were sent to the na- 
tions on that very account), is no less probable; as may be 



OF REVEALED RELIGION. 109 

when they were made the instruments thereof*; and 
on that account are frequently styled his servants^. 
Thus did this people, by the various revolutions 
in their government, and frequent change of their 
condition, spread the knowledge of their history 
and religion far and wide ; more especially, by the 
total dispersion of the ten tribes ; and the great 
captivity of Judah under the Assyrians and Baby- 
lonians ; when by their cleaving more stedfastly to 
their own God, and refusing to comply with the 
idolatrous worship of the empire, they were distin- 
guished by many extraordinary interpositions of 

seen in the notes a little below ; which gives a farther answer 
to the Moral Philosophers objection mentioned, p. 98 note (o) 

* Jer. 1, 7. All that found them have devoured them ; and their 
adversaries said, We offend not, because they have sinned against 
the Lord, the habitation of justice, even the Lord, the hope of their 
fathers. The Lord thy God (says Nebuzaradan to Jeremiah), hath 
pronounced this evil upon this place. Novo the Lord hath brought 
it, and done according as he hath said : because ye have sinned 
against the Lord, and have not obeyed his voice; therefore this 
thing is come upon you. Jer. xl. 2, 3. Am I novo come up without 
the Lord against this place to destroy it? The Lord said to me, 
Go up against this land to destroy it, says Rabshakeh, 2 Kings 
xviii. 25. (though he was mistaken in one point, imagining that 
Hezekiah had forsaken the Lord by talcing avoay the altars and 
high places, and confining all religious worship to Jerusalem, ib. 
v. 22.) Comp. Is. xxxvi. 10. — To the same purpose speaks Pha- 
raoh-Necho, 2 Chron. xxxv. 21. whose words are said expressly 
to comeyrom the mouth of God. ib. v. 22. This seems to be the 
most probable sense of both these places notwithstanding Pri- 
deaux's objections, Vol. I. p. 24. and 54. 8th ed. See Le Clerc 
on 2 Kings xviii. 22. and 2 Chron. supra, and Ezra viii. 22. Jer. 
vi. 6. xl. % Comp. 1 Esdras i. 2J, 28. 2 Mac. viii. 3d. Judith v. 
17, &c. and Arnold in loc. or Patrick on Esther vi. 13. 

f Jer. xxv. 9. xxvii. 6. xliii. 10. 



110 OF THE SEVERAL DISPENSATIONS 

divine Providence ; and • had several royal pro- 
clamations, and public decrees, made in their fa- 
vour ; which bore ample testimony to the sovereign 
power, wisdom, and justice of the supreme God; 
as in the successive reigns of Nebuchadnezzar, Na- 
bonadius or Belshazzar, and Darius the Mede ; as 
also of Cyrus, Cambyses, or Ahasuerus > Darius Hy- 
staspis, Xerxes, Ahasuerus the second, or Arta- 
xerxes*\ many of which princes found themselves 
described before in the Jewish prophecies; some 
of them very expressly; one by name. After these, 
Alexander comes to Jerusalem, consults the pro- 
phecies of Daniel^, and offers sacrifice to the Most 
Hight; and many of the Jews list in his troops §. 
After his death, Ptolemy, making himself master of 
Judea, carries above a hundred thousand Jews into 
Egypt; disperses them through every province there; 
employs the chief of them in his army and garri- 
sons; plants great numbers in Cyrene and Lybia\\- 9 

* Dan. iii. 28. iv. I, 2, &c. vi. 25, &c. 2 Chron. xxxvi. 23. 
1 Esd. i. 27. ii. 3. viii. 8, &c. Ezra i. 3. vi.6 — 12. vii. 13. Neh. 
ii. 7? &c. Esther ix. 32. and x. Conf. Joseph. Contr. Ap. L. i. 
and Ant. L. xi. c. 1. et 5. 

As to the effects which these might naturally produce, see Le 
Clerc on Is. xli. 25. and Taylors, Essay on the Beauty of the 
Divine (Economy, p. 38 — 43. 

t V. 9. c. viii. 21. xi. J}. 

% Josephus, L. xi. c. 8. Prideaux, Part I. B. vii. p. 487. Uni- 
vers. Hist. Vol. III. p. 345, &c. Jennings Lect. V. i. p. 7 1 > &c. 
though others question it. See Moyle's Works, Vol. II. Lett. 4, 
and 6. 

§ Josephus, L. xi. c. ult. 

|| Prid. P. i. B. viii. p. 52(5. Joseph. Ant. L. xii. c. 1. 



OF REVEALED RELIGION. Ill 

and gives many more of them extraordinary privi- 
leges in Alexandria *. His son Philadelphus procured 
a translation of their law into Greek, the then most 
universal language ; which was a new publication 
of their religion t; and for which, the Alexandrian 
Jews formerly kept a solemn day of rejoicing t 
(though afterwards it was turned into a fast, when 
they found what great use had been made of that 
version by the Christians §). His successor Euer- 
getes offered sacrifices, and gave thanks to the 
God of Israel for all his victories ; having seen the 
prophecies of Daniel concerning them, and been 
convinced that he owed them only to that God, 
whose prophet had so clearly predicted them ||. 

* Prid. ib. p 54*1, 542. Josephs. Contr. Ap. Philo. computes 
the number of them settled in Egypt, at ten hundred thousand 
inhabitants. 

•f A. C. 277. V. Usher Ann. When the world, having been 
united under one great empire, was in the best manner prepared 
to receive it. Affix's Refl. p. 11. And when the use of the 
Papyrus for writing, just found out in that country, had contri- 
buted so much to the increase of books, and the advancement of 
learning. Taylor, Sch. of Scr. Div. c. 37* Concerning the end 
and uses which this translation served, see Allix, Part ii. p. 161. 
An accurate account of the compiling it, may be seen in Prid. 
Vol. ii. p. 34, &c. 8th Ed. But comp. Bochart. Hieroz. L. ii. 
c. 18. p. 216. and Prolegom. to Grade's Sept. Tom. II. Prop. 
12, &c. 

X Philo. Vit. Mos. L. iii. Comp. Basnage, B. vi. c. 5. sect. 11. 
Jenkin, p. 93. 

§ Vid. Sepher Taanith in Mens. Teb. and Scalig. Not. in 
Chron. Euseb. Ann. 133. et Prolegom. ad Grabe, Ed. Sept. Tom. 
II. Prop. V. This fast is still kept by the Jews, on the fifth day 
of the 4th month Tebeth, which answers to our December. 
|| Prid. Part II. B. ii. p. 82. Joseph, Contr. App. L. ii. 



112 OF THE SEVERAL DISPENSATIONS 

Ptolemy Philometor had a comment on the five 
books of Moses dedicated to him by Aristobulus, 
who had been his preceptor * ; and permitted Onias 
the high priest to build a temple in his kingdom, 
after the model of that at Jerusalem; and to per- 
form the same worship in itt, whereby the pro- 
phecy of Isaiah was perhaps fulfllledi, that there 
should be an altar unto the Lord in the midst of the 
land of Egypt § ; and by this means, his name be- 
came as well known there, as in Judea itself; that 
temple continuing for above three hundred and 
forty years ||. Under the Seleucidce they were in 
still higher favour, and enjoyed more extensive 
privileges, being admitted into all the cities of the 
lesser Asia, and allowed the same rights as any 
other citizens. When at length Judea was reduced 
to a Roman province, this people, and their re- 
ligion, became no less known over all that vast 
empire. That they were very remarkably pre- 

* Euseb. Eccl. Hist. L. vii. c. ult. &c. Prid. Part ii. B. i. p. 
29. Euseb. Praep. Evang. L. xiii. c. 12. Clem. Alex. Strom. L. i. 
and v. 

f Prid. B. i. p. 264. 

+ Isaiah xix. 19, 20. 

§ By this prophecy, thus understood of Onias, the Jews 
thought themselves authorised in building a temple in Egypt, 
though it was a thing otherwise forbidden by their law. Allixs 
Reflect, p. 163. Comp. Glass. Praef. Rhet. Sac. p.25. How they 
afterwards perverted some parts of it by corrupting the old ver- 
sion of the lxx, may be seen in Owens Enquiry into the present 
state of that version, p. 40, &c. 

|| Jenkin, Vol. I. p. 92. Josejphus says 333 years, B. J. L. vii. 
c. 30. 



OF REVEALED RELIGION. 115 

served, and prospered under it for some time, is 
particularly noted in its history*. We find great 
privileges granted them by Julius Caesar f; and 
Augustus t 9 Tiberius, and Vitellius, each of which 
emperors sent victims to be offered at the temple 
of Jerusalem § . 

* Dio Cassius says, Kcci scrfi %an zzra^a foif "Puvpaios ro ysvo$ 
'fB'fo, xoteQsv [aw i&oWo<.Kif, uvfyrfiev Ss htui Tzr\eio"foy, certs xou s; 
^CL^tTiOLV rys vo[/,urecv$ sKviKyorcu. Est id genus hominum (Ju- 
daeorum) apud Romanos etiam: atque tametsi ssepenumero im- 
minutum fuerit, itatamen auctum est, ut legum quoque potestatem 
vicerit. L. xxxvii. p. 41. D. Ed. H. Steph. The historian pro- 
bably means no more than that they prevailed so far against the 
Romans, as to live by their own laws, or preserve the free exer- 
cise of their religion, notwithstanding those of the country that 
condemned it; which was an indulgence pretty extraordinary, 
considering their declared opposition to all other establishments; 
and the general odium which they incurred sometimes by abusing 
the favour. Yet it is to be observed, that the Jews seldom op- 
posed the Pagan religion uniformly, as the Christians did; but 
often pretended that Moses had forbidden them to speak against 
the gods of other nations, or to rob their temples. Josepkus talks 
in this way (Contr. App. ii. 33.) to please and pacify the Gentiles. 
The historian Dio hated the Jews, and knew nothing of their 
religion, as appears in many places of his book. 

f Joseph. Contr. App. ii. id. Ant. L. xvi. c. 10, &c. f In the 
second Triumvirate, the Jews were particularly taken notice of 
and favoured. Antony introduced them to the senate, where 
everything they desired was granted them; they were permitted 
to use their religious ceremonies, and the rites of their country,, 
and to make sacrifices as their laws required. Lentulus also 
made a decree in their favour, that all such as used the Jewish 
ceremonies at Ephesus should be exempted from warfare by rea- 
son of their religion. Taylor, ib. p. 48. 

X Philo. Leg. ad Caium. 

§ Tertull. Apol. § 26. Jenkin, Vol. I. p. 86. Allix, B. ii. c. 25. 
The same thing had been often done before, particularly by An- 
tiochus the Great, (Joseph. Ant. L. xii. c. 3.) and under Seleucus, 



114 OF THE SEVERAL DISPENSATIONS 

And thus did the four great successive mo- 
narchies contribute towards propagating the know- 
ledge of the true God in the world; thus, as the 
last of his prophets had foretold *,from the rising 
of the sun even unto the going down of the same, was 
his name great among the Gentiles t. And though 
the Jews were never able at once to convert a 
whole nation t to their church, and make it the 
established religion of the country; yet they gained 
every where very numerous proselytes (u) to their 

when the Jetvs were in such high esteem, that sovereign princes 
courted their friendship, and made magnificent presents to the 
temple ; and Seleucus furnished out of his own treasury all the 
expences of it. 2 Maccab. iii. 3. — So far were they from being 
always that little inconsiderable nation which some writers re- 
present; particularly Middleton and Bolingbroke. Comp. Witsii 
iEgypt. L. iii. c. 12. sect. \J. Leland, Advantage, &c. Vol. I. 
Part i. c. 19. Machnight, Truth of the Gospel Hist. b. 3. c. 2. 
§ 5. (*) p. 476. Young. Hist, of Idolatry, Vol. I. p. 267, &c 
* Mali. 11. 
f Comp. Isaiah xlv. 6. 
% See Jortin's Disc. p. 89. 

(u) Of this number, in all probability, were Jethro and his fa- 
mily, among the Midianites (Ex. xviii. 11.) Naaman and his 
servants, among the Syrians (2 Kings v. 17.) Araunah the Je- 
busite (2 Sam. xxiv. 23.) Hiram, king of Tyre (1 Kings v. 7. 
2 Chron. ii. 12.) the queen ofSheba, Egypt, and Ethiopia (l Kings 
x. Joseph. Ant. viii. 2.) In Solomons time, there were found 
above an hundred and fifty-three thousand strangers or prose- 
lytes in the land, (2 Chron. ii. 17.) without reckoning women 
and children; (ib. v. 18.) and in other lands, very probably, 
might there be as many, by the miraculous conversion of Nebu- 
chadnezzar (Dan. iii. 28, 29. iv. 34, &c.) and the other princes 
above mentioned, (Esther viii. 17.) to which we may add Jose- 
phus's remarkable account of the Adiabenian queen and her son. 
(Ant. xxvi. 2.) In our Saviour's time we read of devout men, 



OF REVEALED RELIGION. 115 

law ; and many more to the belief of one supreme 
God, which was perhaps as much as was then re- 
quired by Providence ; and thereby prepared the 
minds of men for a more perfect dispensation*: and 
might have done this with still better success, had 
they acted more conformably to the genius of their 
own institution; and not treated all others with 
so much pride, and ill-nature, as often rendered 
themselves odious, and contemptible to their neigh- 

or proselytes, among the Jews, of every nation under heaven. 
( Acts ii. 5.) Besides the eunuch of Ethiopia, there were Par- 
thians, and Medes, and Elamites (or Persians of the province of 
Elymais, Dan. viii. 2.) and dwellers in Mesopotamia, Cappado- 
cia t Pontus and Asia, Phrygia and Pamphylia, Egypt and Lybia; 
Cretes and Arabians, and strangers of Rome. (Actsn. Q, 10, 11.) 
See Jenkin, Vol. I. p. 0,3. or Lardners Cred. of G. Hist. B. i. 
c. 3. sect. 5. 

* It does not appear, that any of the most refined philoso- 
phers, those men of admired knowledge and genius, ever con- 
verted so much as a single person or village from their idolatrous 
superstitions; on the contrary, they all meanly submitted and 
conformed to the idolatry established in their respective coun- 
tries, and exhorted others to do so too. (See Doddridge on Rom. 
i. 21.) Whereas the Jews were instrumental to turn many from 
idolatry, and to spread the knowledge of the true God far and 
wide, in many parts of the Roman empire, Babylonia, Persia, S^c. 
Leland's answer to Moral Philos. p. by. Comp. id. Advant. of 
the Christ. Rel. Vol. I. Part i. c. 10. 

This seems to be a proof from fact against the following asser- 
tion of Lord Bolingbroke, ' Reason will pronounce, that no 
people was less fit than the Israelites to be chosen for this great 
trust on every account. They broke the trust continually ; and 
the miracles that were wrought to preserve it, notwithstanding 
their apostacies, would have preserved it, at least as well, all 
over the world.' Ess. hi. p. 242. What the influence of philoso- 
phy was upon the establishment of religion in Greece, &c. See 
Letters on Hume's Hist. B. vi. p. 162, &c. 

I 2 



116 OF THE SEVERAL DISPENSATIONS 

bours ; especially in the latter ages of their go- 
vernment*. Though this was in some measure a 
natural consequence of that seemingly unsociable 
spirit, so necessary in them to prevent any inti- 
mate connections, or (which would soon have been 
the consequence) an intercommunion with the 
idolatrous religions round them; and might be 
greatly aggravated by others, on their at length 
persisting in a settled aversion to those rites, by 
conforming to which they had suffered so much 
heretofore. 

Besides, the Jewish prophets were often dis- 
patched to foreign countries, to acquaint them 
with the counsels of the Most High ; and to make 
them know the Lord^. Jeremiah was ordained a 
prophet unto the nations t\ who, together with 
Isaiah and Ezekiel, prophesied to most of them. 
Daniel particularly describes the fate of the four 
monarchies; as was observed above. Amos pro- 
claims the judgments of God on Syria, Tyre,Edom, 
Moab, and Ammon. Obadiah is sent to the Idu- 
means; Jo nah to the people of Nineveh, the metro- 
polis of the Assyrians; who straightway believe, 
and repent at his preaching; which shews that 
God was kind to them, as well as to the Jews; and 
that they had his will in some measure discovered 
to them before : otherwise they would not have 

* Vid. Juv. Sat. xiv. ver. 100, 103, 104. Tac. Hist. v. 5. 
Comp. Witsii iEgypt. L. iii. c. 13. sect. 16, &c. 
t Ezek. xxv. 7 — 17, passim. 
J Jer. i. 5. Comp. c. xxvii. and 1 Esdras i. 28. 47. 



OF REVEALED RELIGION. 1 l7 

been so capable of understanding the divine mes- 
sage, when it was delivered to them, and of be- 
having themselves suitably to it*. In like manner, 
Nahum describes the final destruction of Nineveh; 
and Zephaniah proclaims the divine vengeance on 
the neighbouring countries of the Philistines, of 
Moab and Amnion; as well as Ethiopia, and As- 
syria t. And accordingly, their prophets are 
sought for, and honoured by the greatest princes ; 
who were thereby induced to acknowledge, fear, 
and reverence the God of heaven; though they 
did not wholly conform to his will. Thus Elisha 
is applied to by the kings of Syria%\ Jeremiah 
protected by the king of Babylon § ; Daniel ho- 
noured, and advanced by the successive rulers of 
the Chaldeans, Medes, and Persians ; as observed 
above. 

Thus did this famous people serve every way to 
propagate the knowledge and fear of the one true 
God, either by their prosperity, or adversity ; their 

* Vid. Edward's Survey, &c. p. 296. Baddei Parerg. p. 42(5. 
and Lototh on Jonah iii. 5. 

f ' One needs only read their books, to see that the prophet, 
not only foretold obscure matters, or what particularly con- 
cerned their state ; but also things of a more splendid nature ; 
the overthrow of cities, of kingdoms ; the destruction of whole 
nations, the destruction of their own city, with its re-establish- 
ment. Matters which would render their books very illustrious, 
and which would cause them to be read, not only by the Jews, 
but also by the neighbour nations, the Ammonites, Moabites, 
Assyrians, Persians, Egyptians, &c.' AUixs Reflect. B.ii. p. 41. 

% 2 Kings v. and viii. 

$ Jer. xxxix. 11. xl. 1, &c. 



118 OF THE SEVERAL DISPENSATIONS 

conquests, or captivities * ; their separation from 
the rest of the nations, or their dispersion among 
them : by the wise laws that were given them ; 
and by the worthy teachers, which at various times 
were raised up in the midst of them ; proclaiming 
the power and justice of the universal Governor 
of the world ; and foretelling his disposal both of 
them, and the neighbouring states ; together with 
the reason of these dispensations t. 

From whence it appears, that mankind were far 
from being rejected by their Maker, during this 
state of their nonage ; though he had his peculiar 
residence among the Jews, and was their more 
visible guardian, and director. The express terms 
of his covenant indeed belonged to them, which, 
as it consisted in temporal things, he was often 
obliged to interpose, in order to make good the 
performance of itt; and which on that very ac- 
count could not be a more perfect one(w). The 

* Victi victorious leges dederunt, says Seneca of his people. 
Aug. Be Civ. D. L. vi. c. 11. 

f See the texts in p. 106. Note (*). 

X See Bp. Sherl. Disc. v. p. 150. 

(tv) Vid. Crellii Orat. 2. Perfectionem sanctitatis ideo Po- 
pulo Hebrcso praescribere, et ad illam sequendam eundem acri- 
oribus stiraulis incitare, Moses Dei nomine non potuit; quod fe- 
licitatem ac mercedem, ob quas pietas colenda esset, terrenae 
Reipublicae otio, et eorum tantum bonorum affluentia termina- 
ret, quae ad corporis pastum spectant, quorumque usus hujus 
vitae circumscribitur cancellis ; ita requirente istius populi infan- 
tia: quinetiam illam rempublicam, in qua pietatis suae fructum 
Gens Israelitica deberet capere, armis et parare et tueri juberet. 
Unde si totam praeceptorum Mosaicorum rationem ad ista tem- 
pora accommadatam consideres, animadvertes earn isti pietatis 






OF REVEALED RELIGION. 119 

real benefits thereof, the heavenly Canaan (of which 
the first may be conceived as only a type or sha- 
dow*), extended to the people of every nation that 
feared God, and worked righteousness ; and he might 
fix his residence in Jewry, as being in the midst of 
the nations t ; in order to dispense the rays of 

praemio apprime fuisse consentaneam, &c. Crell. Eth. Christ, 
p. 433, &c. Op. Tom. iv. ' As they were to continue separate 
from others, for the preservation of the true religion, they stood 
in need of temporal promises, that they might have no tempta- 
tion for temporal gain to fall away into the Gentile superstitions. 
For since the Heathen ascribed all their worldly successes to 
the worship of their idols and false gods, there was a necessity, 
in proportion, that the God of Israel should shew himself as 
gracious to his votaries, as the false gods were supposed to be 
to theirs ; and therefore it is so far from being a derogation to 
this law, that it abounds so much with the promises of temporal 
blessings, that it is a particular instance of the wisdom of it; 
such promises being not only most likely to work upon that 
stupid low-minded people, but suited also to their particular cir- 
cumstances and occasions, as they were to be kept separate from 
other nations.' Burnet Boyle's Lect. p. 543. fol. 

* In what sense it may be so conceived, see Ld. Barringtons 
Essay on the several dispensations of God to mankind, p. 46, 
&c. Comp. Pierce on Colos. ii. 9, 10. 

f Ezeh. v. 5. — xxxviii. 12. Vid. Reland. Palcest. L. i. c. 10. 
Durell. Parallel, p. 160. ' They were placed in the centre of 
the then known world, between Egypt and Arabia on the one 
hand, and Syria, Chaldea, and Assyria on the other; among 
whom the first great kingdoms were erected, and from whence 
knowledge and learning seem to have been derived to the west- 
ern nations. And they were also in the neighbourhood of Sydon 
and Tyre, the greatest Emporiums in the world; from whence 
ships went to all parts, and who planted colonies in the most 
distant countries.' Leland, Advantage and Necessity, &c. Vol. I. 
Pt. i. c. 19. How very capable of, and remarkably fitted this 
country was, for a more universal intercourse than any other, 



120 OF THE SEVERAL DISPENSATIONS 

heavenly light more equally and advantageously 
among them ; to whom his chosen people probably 
were designed to bear a due proportion ; as some 
understand these words of Deut. xxxii. 8. He set 
the bounds of the people according to the number of 
the people of Israel *. 

We are apt to conceive that the Deity has been 
partial in his favours to this people ; and at the 
same time, think that they deserved them the least 
of all people ; both which notions are entirely 
groundless. The favours shewn to them, we have 
seen, were rather favours to the whole world t ; 
and they only made instruments in God's hand, to 
hold forth this light to all around them ; whereof 
other nations were to reap the benefit in due 
time, whether they themselves stood faithful to 
their trust, or fell for violating it. ' Nay in truth 
their fall contributed rather to the speedier ac- 
complishment of this design, than could have been 
expected from their stedfastness. For, to what 
did their defections ultimately tend, but to supply 
the Deity with more frequent occasions to exert 

with all parts of the earth, the consequence resulting from 
thence, and for the communication of all the benefits of an uni- 
versal benevolence is particularly explained in a note to p. 122, 
123 of an obscure piece entitled, Hymns to the Supreme Being. 

* See Bryant, above 99, with Jenkin, Vol. I. p. 4Q. Buxtorf, 
Diss. 2. de Ling. Heb. Confus. § 43. That the Jews were 
spread over all the world about Christ's time, as it is said, Acts 
ii. 5. Vid. Joseph. B. i. c. ]Q. Philo, Leg. ad Caj. id. in Flacc. 
Lardner, Cred. B. i. c. 3. or Basnage, Hist. B. vi. 

f See Taylors Key to the Apostolic Writings. Paraph, on 
Rom. c. iv. p. 22. 



OF REVEALED RELIGION. 121 

himself in the correction of their prevailing errors 
and their vices ? But, their errors and vices were 
the errors and vices of all mankind. And there- 
fore those wonderful exertions, which God em- 
ployed for the reformation of the Jews, were 
equally adapted to the conversion of the Gentiles 
among whom they lived. Nor did they fail in 
their designed effect*. 

Nor was this nation worse than any other would 
probably have been in the like circumstances. 
The Canaanites, we know, behaved worse under all 
their repeated means of improvement, as observed 
above t; nor could their descendants, the Cartha- 
ginians, deserve any better character: nor did the 
more polite and learned nations, Greek and Roman, 
afterwards advance above the same gross errors 
in religious worship t. Nay, whether the ancient 
Hebrews were not in some respects more par- 
ticularly fit to have the oracles of God committed 
to them, has been queried by such as observe 
their former diligence and great exactness in set- 
tling their history, wherein all other nations were 
remarkably deficient : — their carefulness in distin- 
guishing their genealogies; and preserving their 
public records, which were so beneficial to the rest 
of the world § ; — their great tenaciousness of an- 

* Owen, B. L. s. id. 
f Page 103. 

| See this observation explained in Fleurys manners of the 
Israelites, c. xxi. 

§ i It may be observed, that the sacred history is distinct, me- 



122 OF THE SEVERAL DISPENSATIONS 

cient rites and customs; and their extraordinary 
zeal in making proselytes*. And though we may 
allow them to have been, in general, stupid and 
perverse ; yet if we look over their history with 
any tolerable degree of candour, we must be con- 
vinced that they were very different from the 
account given of them by some unfair modern 
writers t. However, the more weak this people 
were of themselves, the better was God's great 
end answered, in distinguishing himself, and his 
revelations by them ; the less they did or could do 
in their own defence, the more illustrious was that 
very extraordinary providence, which protected 

thodical, and consistent throughout; the profane utterly de- 
ficient in the first ages, obscure and full of fictions in the suc- 
ceeding ones : and that it is but just clear and precise in the 
principal facts about the time that the sacred history ends. [See 
this observation confirmed by Patrick on Nehemiah xii. 11.] So 
that this corrects and regulates that, and renders it intelligible 
in many instances, which must otherwise be given up as utterly 
inexplicable. — Yet this same nation, who may not have lost so 
much as one year from the creation of the world to the Baby- 
lonish captivity, as soon as they were deprived of the assistance 
of prophets, became most inaccurate in their methods of keeping 
time, there being nothing more erroneous than the accounts of 
Josephus, and the modern Je*ws, from the time of Cyrus to that 
of Alexander the Great ; notwithstanding that all the requisite 
assistances might easily have been borrowed from the neigh- 
bouring nations, who now kept regular annals.' Hartleys Observ. 
on Man, Vol. II. p. 11 6. 

* Jenkin. Vol. I. p. 91, 93. /. A.Danzii Cura Hebr. in con- 
quirend. prosel. 

f See the Moral Philosopher, Vol. I. p. 225, &c. [with Leland's 
answer, Vol. I. p. 207. Worthingtons Essay, p. 105, 106.] and 
Bolingbroke, passim. 



OF REVEALED RELIGION. 123 

them. The less capable they were of inventing 
the great things contained in their books, the more 
apparently did these point out another author; 
and prove incontestably, that they had such intel- 
ligence communicated to them from above. Thus 
they were, in the hands of God, a certain means 
of bringing men by degrees to the knowledge of 
the truth. They were his witnesses, as He himself 
terms them # , that he was God, The first produc- 
tion, and original state of mankind, the history of 
the world and its government, manifested by fre- 
quent interpositions, and express predictions of the 
most remarkable events ; was necessary to be 
known, and well remembered : memoirs of this 
therefore were to be secured somewhere ; and in 
such a manner as to be of use to every age. And 
this the Jews effected ; being dispersed among all 
nations, and yet continuing a distinct people ; by 
which means these great truths were both pre- 
served pure, and effectually propagated in most 
parts of the world. Their law was a schoolmaster f , 
to teach them the first rudiments of religion, who 
were to instruct and improve others ; restraining 
them from every kind of deviation into idolatry, 
by the sanction of immediate punishments, and 
encouraging them to persevere in the worship of 
their God, by present temporal rewards, with a 
prospect of future blessings, till they, as well as the 
rest of the world, were got out of their minority ; 

* Isaiah xliii. 10. 12. f GaL iii. 24. 



l24> OF THE SEVERAL DISPENSATIONS 

able to comprehend and walk by a more perfect 
rule ; and fit to enter on, and make a proper use 
of their inheritance; — till the fulness of the time was 
come : — which is the next great period we are to 
consider. 

From the foregoing account it appears, that God 
made such ample provision for the instruction of 
mankind, by the various dispensations of his pro- 
vidence, and revelations of his will, at sundry times 
and in divers manners, that the mission of his Son 
was not wanted for some time ; neither would his 
coming have been so seasonable, or so fitting, till 
after those other methods had been tried. It was 
proper that the Householder should first send his 
several servants to see after the state of his vine- 
yard, and reap the fruits of his early care and cul- 
ture in their seasons*: that lower institutions 
should precede, and pave the way for this last, and 
highest of all. 

The patriarchs had standing visible memorials 
of God's presence and protection, as well as fre- 
quent and familiar converse with him; thereby 
sufficiently assuring them of his favour, and in- 
viting them to his service : the law was given to 
his peculiar people by angels (&), in all the appear- 
ances of pomp and terror, to astonish and awe 
them into obedience ; the prophets were sent to 
denounce variety of judgments against their dis- 

* Matfh. xxi. 33. Jer. vii. 25. 

(M Ads vii. b3. Gal. iii. 19. Heb. ii. 2. 



OF REVEALED RELIGION. 125 

obedience; — to threaten them with the severest 
plagues on their apostasy; — to promise them 
proportionable blessings upon a return to their 
duty; and by both means prepare them for, and 
gradually open to them, the prospect of that 
universal Blessing, the true end and great com- 
pletion of all his promises, — the MESSIAH; 
in whom were laid up the sure mercies of David; 
mercies of an higher nature than any of those 
which they were then expecting ; who should 
procure for them a more noble and extensive 
kingdom, than they had ever dreamt of: should 
make them brethren and fellow-citizens with all 
the world here, and fellow-heirs to a more va- 
luable inheritance in the world to come*: who, 
notwithstanding their great blindness, and per- 
verseness, and numberless transgressions, should 
at length deliver them from all their adversities ; 
and finally restore them, and all mankind, to the 
favour and full enjoyment of their God. 

* < During these circumstances — God was pleased that a law- 
giver should be born among the Jews, of another nature than he 
whom they expected, and infinitely more useful to them, In- 
stead of a temporal king, who might have increased their power 
and renown, but would not have lessened their ignorance, nor 
their vices, God sent them a king worthy of him, who taught 
them how they ought to live here, to be eternally happy after 
this life : and shewed them, that, instead of being members of a 
little common-wealth, and enemies to the rest of mankind, they 
ought to look upon the whole world as their native country, and 
all men as their fellow-citizens : a thought worthy of those, who 
already professed to believe, that all men are equally the work 
of God.' Le Clerc, Causes of Incred. p. 267- 



126 OF THE SEVERAL DISPENSATIONS 

The doctrines he taught, contain a summary of 
the most important truths, (though not delivered 
in any systematic*, artful method, nor adapted in 
any respect to vicious palates) giving us the most 
worthy notions of the Deity, and affording the 
strongest motives to love, fear, and obey him ; — 
the greatest incitement to resemble our blessed 
Saviour in holiness, and every virtue of the hea- 
venly life. 

The benefits he conferred, were the rescuing us 
from the power, and redeeming us from the penalty 
of sin ; repairing the breach made in our nature by 
the first Adam, and restoring to us the lost com- 
munion with our Maker ; not indeed in the same 
open, visible manner as at first ; which is neither 
necessary for, nor suitable to these ages of the 
world ; but by the more secret, silent influences 
of his holy Spirit; which are equally efficacious (e) 
if duly attended to, and improved ; enabling us 
to attain unto all that perfection which he re- 
quires, or we, in the present state, are capable of; 
and thereby entitling us to some higher degree of 

* That there is less ground to suspect them of imposture on 
this account, and that they are thereby of much greater use, see 
Leland's answ. to Christ, as old, &c. Vol. II. p. 166, &c. and 
p. 245, 246. Add Crell. Resp. ad Q. Tom. II. p. 322, &c. and 
Jeferys Commencement Serm. on Heb. i. 1. in which he has 
considered the subject more at large, and shewn particularly, 
< Why God thought fit to deliver the doctrine of our religion 
and happiness in the form of a history, rather than in any other 
method.' 

(e) See Wottaston, p. 106, or King, p. 3?6, 4th ed. 



OF REVEALED RELIGION. 127 

happiness, and glory in another. He cancels the 
original covenant* of works; and purchases a new 
one full of grace and mercy ; freeing us from the 
whole of Adam's curse, viz. death, or utter extinc- 
tionf; and finally assuring us of a complete victory 
over both that, and hell J, by the gift of eternal 
life, and happiness. This is the true import of the 
Christian institution ; and in this sense it must 
appear to be indeed a gospel, or good tidings of 
great joy to all people § ; which therefore ought to 
be reserved till mankind were able to comprehend 
and ready to receive so great a blessing; till they 
were fit to make the proper use of such a scheme 
of infinite goodness, and philanthropy. As nothing 
greater could come after this, and this was to be 
offered once for all ; (otherwise, as the apostle 
says H, Christ must often have suffered since the 
foundation of the world; often in every country, and 
as often in vain ; his offers of salvation by their 
cheapness slighted, his sufferings disregarded;) as 
no farther manifestation of God's will could be 



* In what sense covenants are understood, was hinted above, 
p. 56, note i. 

f See p. 56, note *. 

X Rev. xx. 14. 

§ In what respects Christianity exceeded all former institu- 
tions, may be seen at large in Edwards's Survey, p. 313, 323. 
The effects, which it will some time certainly produce, are well 
described by Worthington, Essay on Mans Redemption, all, &c. 
who supposes, perhaps not on so good grounds, that these will be 
attainable even in this life. 

fj Heb. ix. 26. 



128 OF THE SEVERAL DISPENSATIONS 

made to man either in terms more full and ex- 
press, or in a way more kind and condescending ; 
it was fit that all suitable provisions should be 
made for the reception, and continuance of it in 
the world; all proper preparations used to fix, and 
ascertain its evidence ; as well as to explain its 
worth, and make men sensible of the necessity for 
it. To this purpose the Jews were to be trained 
up to the expectation of it by a series of pro- 
phecies, foretelling the time, place, and every cir- 
cumstance of the Messiah's advent ; and describing 
the true nature of his kingdom : their law was to 
continue till it had guarded them from idolatry, 
and secured their dependence on the one supreme 
God; till they had attained to such rational con- 
ceptions of his nature and providence, as qualified 
them for a more pure and perfect way of worship- 
ping him ; and enabled them to communicate it to 
the rest of the world. The Gentiles were to have 
sufficient experience both of the weakness of their 
understanding in searching after God, and the in- 
firmity of their corrupted nature, in not acting up 
to what they did discover ; sufficient to make them 
wish and hope for some heavenly guide, which in 
fact the wisest of them did ; as particularly appears 
from two remarkable instances, in Socrates^ dis- 
course upon prayer, and sacrifice* ; and in Aristotle's 

* See Plato's second Alcibiades near the end. More passages 
to the same purpose are collected by Dr. S, Clarke, Evidences, 
Prop. 7. and Young, Dissert. Vol. 1. 



OF REVEALED RELIGION'. 129 

declaration just before his death, [if the account of 
it be genuine] concerning the reasonableness of 
believing that the gods would at length come down 
from heaven, to instruct and relieve mankind *. 
Thus was the consciousness of their defects re- 
quisite in the heathens, to prepare them for, and 
dispose them to embrace a remedy, when it should 
be offered ; and the Jewish economy was equally 
requisite, to fit them for administering this remedy; 
the one made its value then better understood, the 
other rendered its evidence more incontestable 
throughout all ages. No stronger testimony than 
that of prophecy could be given, to confirm its 
truth ; nor any greater token of its usefulness, 
than that w T hich appeared in the miserable state of 
the heathen world without it ; both highly con- 
tributed to procure Christianity its due regard and 
esteem in the world ; but neither of them could 
have taken place,, had it been from the beginning, 
as the above-mentioned objection t supposes. 

* Anctor de Porno [de quo vid. Fabric. Bibl. Gr. Tom. II. L. ifi. 
p. 166.] Cad. Rhod. Ant. L. xvii. 36. [See Bayles Diet. Art. 
Aristotle, note Q.] Stanley Vit. Phil. Concerning the tradition 
of his having conversed with a Jew, see Gen. Diet. Vol. II. p. 267. 
and Prid. Conn. Part. i. B. vii. p. 475 and 480. 8th ed. See 
also a remarkable passage in Jamblichus Vit. Pythag. c. 28. 
To the foregoing observation Bolingbrohe replies, that ' the 
complaints and expectations of these men were founded in proud 
curiosity and vain presumption.' B.'s Works, Vol. V. p. 220. 
as if it were a piece of vanity and presumption in any reasonable 
creature to be desirous of learning, what would here most effec- 
tually recommend it to the favour of its Creator; and merely 
pride and idle curiosity, to know what would become of it for 
ever hereafter. 

f Pag. 42. 

K 



130 OF THE SEVERAL DISPENSATIONS 

We see then that some time, in general, must 
have preceded the publication of the gospel ; and 
we ought to consider, that if it were delayed a 
while longer than we can particularly account for, 
yet as much as that period may seem to have lost, 
so much we of these latter ages manifestly get by 
the delay; it is so much nearer to us ; and thereby 
its light and evidence more clear at present; its 
heat and influence proportionably stronger ; for 
all which we have occasion enough : and well 
must it have been for us that it came so late, if its 
evidence decrease so fast by length of time, as 
these very same objectors would insinuate*. How 
do we know but that it might be delivered about 
the middle age of the world ; and be upon the 
whole nearest to the several generations; and a 
just proportion kept between the length of time, 
during which Christ's future advent was to be fore- 
told and expected ; and that in which his past ap- 
pearance is to be commemorated? We are hasty, 
and short-sighted : our views limited to a few 
years ; and we become impatient at finding any of 
them pass over, before the whole plot is unravelled; 
and would have all brought on the stage at 
once : but it is far otherwise with the great God, 
to whom a thousand years are as one day ; who 
has an immensely large progressive scheme, con- 

* Christ, as old, c. 12. p. 163, 8vo. from Craig.: of which see 
Rotheram's Dissertation, JLdinh. J 743. Phil. Trans. No, 25/. 
Broughton against Tzndal, Part iii. p. 5, &c. Randolph, Part ii # 
p. 34, &c. 



OF REVEALED RELIGION. 131 

sisting of many underparts, and intermediate 
steps ; all placed in their proper periods, and each 
rising upon the past; and the whole conducted in 
that gentle, regular manner, which is best suited 
to the moral government of a world of intelligent, 
free agents, and most becoming a Governor of 
infinite wisdom and goodness. 

But to be more particular. The period in which 
our Saviour came into the world may be conceived 
to be the fulness of time, and fittest for such a dis- 
pensation, on the following accounts. 

First, as that age appeared to want it most : 

Secondly, as it was the most able to receive and 
propagate it : and, 

Thirdly, as it was the best qualified to examine 
its evidence, confirm its truth, and convey it down 
to future ages. 

First, that age wanted it most ; both in regard 
to morals and religion. 

1. It stood in the greatest need of a reformation 
in morals ; as it appears to have been the most 
profligate of any upon record. 

As to the Jexvs, we are told, that both their ma. 
gistracy and ministry were then corrupted to the 
last degree ; — their laws against the worst of vil- 
lains rarely executed Q?); — their most sacred 



(p) The low state of their Sanhedrim about that time, may be 
seen at large in Lightfoot, Op. Lat. Vol. II. p. 3/0, 671, &c. 
Their gradual corruption and degeneracy is observed by Strabo> 
L. xvi. p. 761, 762. Ed. Lut. Par. 1620. 

K % 



132 OF THE SEVERAL DISPENSATIONS 

offices, not excepting that of the high priesthood, 
set to sale; — the temple turned into a place of 
merchandise ; — their priests made of the lowest of 
the people, and devoted entirely to self interest, 
and th^lowest kinds of traffic ; — the whole nation 
split into factions ; hating, and persecuting, and 
devouring one another*. 

In short, the account which their own historian 
gives of them, not long after this time, will be suf- 
ficient to decide the point, who concludes it with 
this declaration ; that if the Romans had delayed 
taking vengeance on them, he believes their city 
must either have been swallowed by an earthquake, 
or a deluge, or destroyed by fire from heaven, as 
Sodom was ; since it produced a much more im- 
pious generation (r). — But this remarkable wicked- 



* See Lightfoot, Op. Lat. Vol. II. p. 148, 272, &c. Ed- 
tvaj-ds's Survey, Vol. I. p. 389, & c « Lardner, Cred. of the G. Hist. 
B. i. c. 5. Benson, Hist, of planting the Chr. Rel. Vol. II. 
p. 234, &c. Le Clerc, Proleg. ad Hist. Eccl. sect. 1, 2. Basnage, 
B. i. c. 5, &c. Whithy, Necessity, &c. of Chr. Rev. c. 2. 

Nor is this at all surprising, since the reigning party among 
them were at that time Sadducees. Joseph. Ant. xviii. 2. Add 
Wall's note on Jets v. 1 7. 

(r) Josephus, B. J. L. xvi. c. 16. Remarkable is the descrip- 
tion which the Talmudists give of that generation in which Mes- 
siah should come. Talm. Bab. in Sanhedr. fol. 97. When the 
son of David cometh, the synagogue shall become stews ; Galilee 
shall be destroyed, Gablah shall be desolate, and the men of the 
borders of Israel shall go from city to city, and the wisdom of the 
scribes shall be abominated, and religious persons shall be scorned, 
and the faces of that generation shall be as dogs. Vid. Lightf, 
Harm. N.T. p. 32(3. 



OF REVEALED RELIGION. 133 

ness of the Jexvs will be considered in another 
respect hereafter. 

Nor were the Gentiles less corrupt, nor does it 
seem easy to conceive the generality of them to be 
sunk lower in all kinds of vice and sensuality, than 
they were at that time, (notwithstanding all their 
improvements in some other respects;) as may 
sufficiently appear from the description given 
of them by St. Paul*, the truth of whose wit- 
ness is most abundantly confirmed by their own 
writers {3/). 



* Rom. i. 21, &c. As to the great and general corruption of 
-the world at this time, more particularly in regard to its private 
and domestic situation in the two important articles of marriage, 
and of servitude ; and the very seasonable reformation of each 
by the Christian institution, see Robei'tsons Serm. before the 
Soc. in Scotland, 1755. 

(y) Seneca de Clem. i. 23. says, that in the reign of Claudius, 
in five years, more parricides were condemned and punished, than 
had been known in all the past ages: a proof of the extreme 
degeneracy of those times. ' Ecce Romano, respublica, quod non 
ego primus dico, sed auctores eorum unde haec mercede didici- 
mus tanto ante dixerunt, ante Christi adventum, paulatim mutata, 
et ex pulcherrima atque optima, pessima atque flagitiosissima 
facta est. Ecce ante Christi adventum post deletam Carthaginem, 
majorum mores non paulatim ut antea, sed torrentis modo prse- 
cipitati : adeo juventus luxu atque avaritia corrupta est.' Augus- 
tin. de Civ. D. L. ii. c. 19. & id. ib. c. 21. Conf. Sallust. B. C. 
Paterc. L. ii. c. 1. Senec. Ep. 7. et De ira, L. ii. c. 8, &c. cum 
Suetov. Tacit. Petr. Arb. passim. < Si Ethnicorum mores paulo 
ante Christum et paulo post intueamur, quae fuit doctissima setas, 
pessimos et sceleratissimos fuisse comperiemus, ut docent qui 
eorum temporum historiam conscripserunt. Bella civilia tem- 
poribus Marii et Sulla; status reipub. Rom. perturb atissimus, 
-qui proxime sequutus est : bella iterum civilia Cm. et. Pomp. 



134 Of THE SEVERAL DISPENSATIONS 

2. But secondly, The world at that time more 
especially wanted a reformation in religion; and 
w T as grown weary of all former institutions. The 
Jewish law had fully answered its end, and in a man- 
ner ceased of itself ; the ceremonial part of their 
economy began rather to be a yoke of servitude, and 
an unnecessary burden to them ; the moral was in 
a great measure lost in their loose casuistry, and 
vacated by their traditions (z). The sense of the 



turn etiam triumvir. Principatus ipse Aug. et multo magis Tib. 
Calig. Ner. et Dora, ne ulterius pergam, cloacae fuerunt flagi- 
tiorum et scelerum apud Romanos; qui tamen Grcecos passim 
quasi sedeterioresdescribunt. Sail. Cic. Sen. Tacit. Suet. aliique, 
cum a nobis hodie leguntur, etiamnum indignationem in improbos 
illius sevi homines nobis movent: ne proferam Pers. et Juven. 
Poetas satiricos, qui forte modum excessisse, in castigandis mo- 
ribus sui sevi, possent. Iiaque pravce religionis effectus sistere 
non potuit philosophia, et paucorwn contra torrentem nitentium 
conatus irritifuere.' Cler, Prol. Eccl. Hist. sect. 2. c. 1. 20. add 
Whitby, Necessity of Christ. Rev. c. 8. Moshem. de Rebus 
Christ, ante Constantinum, c. 1, sect. 21. Hamoood, Introd. to 
the N. T. c. 2. 

(z) Quare vastatum est forum Bethene iribus ante Jerusalem 
annis? Quia verba sua verbis Legis pr&ponebant. Gem. Bab. 
Metz. c. 7. Ex quo multiplicati sunt discipuli Schammai et Hil- 
lelis, — multiplicata sunt schismata in Israele, et facta est Lex, quasi 
Lex duplex. Gemara Sanhedrim, c. 10. Eorum turn religio, 
quantumvis scripturas regulam suam pronunciarent, traditionibus 
omnis generis prsecipue nitebatur ; quas non tantum scripturis 
praeferebant, sed iisdem omnem scripturis authoritatem deroga- 
bant. Marc. vii. 7 — 9- Tenuerunt Dominum cum illis contrax- 
isse fcedus juxta legem Traditionis. Baal Turim in Gen. i. 3. 
Tenebant scriptam legem dejicere comparatam legi non scriptce. 
Tanch. fol. 4 . Legemque scriptam ob mercedem doceri posse, non 
item non scriptam. Maimon. in Thalm. Tor ah. Perck. 1. Light- 
foot, Op. Lat. Vol. I. p. 517. Vide plura testimonia, ibid. Vol. II. 



OF REVEALED RELIGION". 135 

prophetic writings had been darkened and debased 
by their corrupt glosses ; and the key of true 
knowledge taken away, by those very persons that 
should have opened the scriptures and imparted 
that knowledge to them. 

Philosophy had shewn its utmost force in the 
great masters of Athens and Rome; and was just 
able to afford light enough to discover its own 
errors and defects, and to refer them to a better 
guide; as we have seen above. Its votaries having 
been long tossed to and fro, among the various 
systems which human wit had invented, were at 
last left in absolute uncertainty ; unable to decide 
amongst them, and influenced by nothing more 
than some dark hints of tradition (a) ; and that be- 

p. 31 . or JEng. Harm. 236, 23/. Comp. BicxtorfDe abbrev. Heb, 
p. 22(5, &c. and Mod. Univ. Hist. B. xx. c. 1. note D. i At these 
times their school-learning was come to the very height ; — so 
that now in a double seasonableness doth Christ the divine wis- 
dom appear, and set in amongst them, at twelve years old be- 
ginning, and all the time of his ministry after, going on to shew 
them their wisdom, folly; and his own word and doctrine, the 
divine oracles of wisdom. In a double seasonableness, I say, 
when their learning was now come to the height, and when their 
traditions had to the utmost made the word of God of no effect.' 
Light/. Harm. N. T. Vol. I. p. 200. id. p. 652. 

(a) This appears to have always been the case in most of the 
best things which they deliver on the most important subjects, 
as may be easily discerned by the abrupt manner in which they 
commonly retail such sentiments ; by their seldom reasoning on 
them long consistently; or being able to pursue their natural 
consequences : from whence methinks any indifferent person 
would conclude, that they had never traced such out by their 



136 



OF THE SEVERAL DISPENSATIONS 



came one of its most flourishing sects which pro- 
fessed to doubt of every thing : accordingly, we 



own reason, nor were the original discoverers of them; at least, 
I could not help concluding so from hence; as well as from 
their frequent citing of tradition, and some sacred records; and 
appealing to what they have heard upon such subjects. I 
might have set down numberless expressions; that confirm this 
observation, though I do not doubt but the same thing has 
been observed by many others: however, I shall point out some 
remarkable passages from Plato to this purpose. Philebics : Ol \lsv 
•usaXaioi xgsihvsg rjiMwv xai syfvrscov Sswv oixsvrsg ravrr t v pijaijy 
rzagsSoucav. Id. Epist. vii. HsihoSai $s iroog disi XP 7 ) xsaXaioig rs 
xai isgoig Xoyoig,ol $s y.Y i vu8o'iv t]'jav dftavarov tyvx r i v shai^ixarag 
rs \o"xsiy, xai rivsiv rag psyig-ag n^oo^iag, hrav rig ditaXXx^ 7 } rs 
<ru)u.ixrog. Gorgias : Tavr hfiv, w KaXXixXsig, d hyta dxyxooog 
rsissvuo d\r}Qy) slvai, xai Ix rsrwv row Xoyivv roiovtis Xoyitypai trv^- 
^aivsiv. O bavarog x. r. X. Phcedo : UaXaiog (josv zv art rig Xoyog 
&rog a pos^vrjixs^a, w$ s)o~iv evQsvfis dpixQf&svcu exh, [dl ^v/a-i] xai 
wolXiy ys $sv{0 dpixvsvrai, xai yifvovrai Ik row rsfosodlow. Id. ibid. 'A 
fiij xai Xsystai [j.syis~a dtpsXsiv r) fiXair'lsiv rov rsXtvlrpavIa svQvg by 
d^x 7 ) ry }S skiers vocsiag. Asysrai §s arcvg, dg a.£areXsvlYj<ravla, kxa- 
S~oy 6 knars SxifjiLvy, o<nrs§ %owra eIXyjxzi srog, dysiv hiriye^ 1 * l $ 
&j riva roiroY, ol hi rsg o-vXXsysvrag haSixao'ay.svag slg a£s wopsv- 
z$ai x. r. a. Ibid. UoWoi 8s sin xai Sav^aroi rr t g yyg roifoi, xai 
dvry) art ola, are o<nj viro row t&eoi yr { § tltvGorow Xsysiv, dg syui vtto 
rivog Tvsirvo-fjLai. Kai Y.i^iag, -mug ravla, Jtpij, Xsysig, d 1wx§a- 
rsg ; oref 1 yap roi Tr,g yrjg xai avrog izoXXa $r t dxyxoa k. r. X, Apol. 
Socr. Ei $s av olov dm 'o$r i u.r i <r ai kriv Savarog svQeyfo e'lg dXXov 
rotov, xai dXrfirj ss~i ra Xsyofj,sva, x. r. X. Ibid. Tars yag aXXa. 
kvSaifJoovsg-sgoi sloriv 01 sxst row sv&aSy), xai r t $rj rov Xoatov yj^ovov 
aQavdloi iivi, integ ys ra Xeyopsva dhy$y ks~iv. Phadrus : Tsrs 
roi kvsxa Xz 7 }* ^oivrag isg Xoysg dvcu xai xarvj psrag'^stpovra, sitia- 
xoiisiY s\ rig itt) 'gawv xai (3gaxvT£g& (paivsrai sir avrr t v 6Sog. Iva 
0,13 par^y iTOAAJjv d-irir) Kai rpaxsiav, k%ov oXiyr^v rs xai Xsiav. AXXa. 
s\ riva Tt-n fiorjQeiav !%£/;, siraxrjxoujg Avris r] rivog aXXs ttsi^jo Xsysiv 
dva(U{j.vrjQ~xo[jLEvog. Ibid. Axoyv y lyja Xsysiv row vgovrsgovv. 
To J' dXrfisg avroi WoLtriv. Id in Timcoo: Eyw <pgao~w, itaXaiw 



OF REVEALED RELIGION. 137 

find the great advocate and ornament of this sect, 
Cicero, declaring on some of the most important 
points, that it was impossible to determine on 
which side lay (not the certainty, for that they did 
not pretend to discover; but) even the greatest 
probability*; concluding that in all such cases, 
it is much easier for him to say what is not his 



axijxow; \oyov, a veh dvfoog. Id. de Rep. 10. fin. Kat b?o$, w 
Tkz.vxw t (avQo; £<rwQy koli g'x aVwXsro. Kai ypct; dv <rut}<rsizv 9 dv 
tfzi$u;[AS$oc avru>. From these few extracts any one that can 
read Plato may judge, whether by his own confession both he 
and his master Socrates did not borrow their notions concerning 
a future state of rewards and punishments somewhere; whether 
it be such a gross piece of monk-like superstition and nonsense in 
old Suidas to derive them immediately from the Egyptians, as 
Mr. Cooper, author of the life of Socrates, supposes, p. 6*1. 
[though he seems to be of the same mind with Suidas himself 
afterwards, when he says, this very thing is observed of all the 
Grecian Theology, by all ancient authors in general, and agreed to 
by all moderns, except one, p. 120.] and whether even that other 
priestly conclusion, that these two philosophers might be origi- 
nally beholden to some revelation for the best conceptions they 
had on this most important point, be blasphemy, and merit all 
the curious epithets with which this extraordinary writer has 
adorned It. 

What reason there is for supposing Plato to have borrowed 
much from the Hebrews, may be seen in Menag. Obs. ad D. 
Laert. Vol. II. L. hi. sect. 6. p. 139, &c - Ed. Meibom. or Witsii 
iEgypti. L. hi. c. 13. sect. 4, 5, 8. 

That the Indians took the same way of philosophising with 
him upon these subjects is observed by Strabo, L. xv. p. 713. 
Ed. Par. 1(520. tfccgccittexao'i h xou ju,u0aj coffifsg xa.t HXou'cuv, tegt 
rs dtpQaptriccs ^X 7 !^ KCCl ^ xv Ha ^' ^ 8 tyi**®** Ha; clWol roicLura,. 

* Harum sententiarum quae vera sit, Deus aliquis viderit; 
quae verisimillima magna quaestio est. Tusc.Q. L. i. sect. xi. vid. 
Cleric. Prol. ad Hist. Eccl, $eet. ii. c. 6. de Academicis. 



138 OF THE SEVERAL DISPENSATIONS 

opinion, than what is(i3). Nay, professing that in 
the grand article of a first cause, if he had dis- 



(b) De Nat. Deor. L. i. c. 32. Utinam tarn facile vera inve- 
nire possem, quam falsa convincere. Id. apud Lact. L. ii. c. 3. 
Notwithstanding all the fine things which he had said about the 
immortality of the soul, or, what with him amounted to the same, 
a future state ; in which point he seems to be the most sanguine 
and positive ; yet in his epistles (where he speaks his real thoughts) 
we find him giving it all up, and having recourse only to the 
miserable comfort of a final insensibility. L. v. Ep. ult. Uthoc 
saltern in maximis malis boni consequamur, ut mortem, quam 
etiam beati contemnere debeamus, propterea quod nullum sensum 
esset habitura, nunc sic affecti, non modo contemnere debeamus, 
sed etiam optare. L. vi. Ep. iii. Deindje quod mihi ad conso- 
lationem commune tecum est, si jam vocer ad exitum vitae, non 
ab ea Repub. avellar, qua carendum esse doleam, praesertim cum 
id sine ullo sensujuturum sit. lb. Ep. iv. Sed cum plus in me- 
tuendo mali sit, quam in ipso illo quod timetur, desino ; praeser- 
tim cum impendeat, in quo non modo dolor nullus, verumjinis 
etiam doloris futurus sit . Id. Ep. 21. — Una ratio videtur, quicquid 
evenerit ferre moderate ; praesertim cum. omnium rerum mors sit 
extremum. More passages to the same purpose are collected 
in Div. Leg. p. 387, & c « 2d edit. And among the several apo- 
logies which the author of Cicero's life has offered for them, 
this probably will be esteemed the most natural ; that in a 
melancholy hour, doubts and difficulties may be supposed to have 
got the ascendant over him. Vol. II. p. 56l. 4to. In truth, 
Cicero seems to have been often in the state of mind which he so 
well describes, Tusc. Q. L. i. sect. 11. M. — Evolve diligenter ejus 
[Platonis~] eum librum, qui est de animo : amplius quod desi- 
deres nihil erit. A. Feci mehercule, et quidem saepius ; sed 
nescio quomodo, dum lego, assentior : cum posui librum, et 
mecum ipse de immortalitate animorum ccepi cogitare, assensio 
omnis ilia elabitur. That he had great doubts of a providence, 
is fully shewn by the author of Ep. ad C. Middleton, p. 74- note 
(h). That he both recommended suicide as the best refuge in 
affliction, and had frequent thoughts of putting it in practice, is 
no less clearly proved by the same writer, p. /6 } ']']-, 7 s - And 



OF REVEALED RELIGION. 139 

covered the truth, he durst not have divulged it*: 
and putting the supposition as a matter of proba- 
bility, that the philosophers were Atheists t. Men 
began then to be sensible, that human reason was 
of itself a very insufficient director in this point ; 
and grew weary t of the common delusions from 
pretended revelation. Oracles, omens, portents, 
were generally exploded § ; the old fables of Ely- 
sian fields, and Pluto's kingdom, were grown ridi- 

though Cicero himself declares, upon occasion, that he was with 
difficulty withheld from it, by the advice of Atticus, and the in- 
treaty of his friends : ibid, yet it appears too plainly, that this 
was not owing at last, either to the strength of his judgment or 
his resolution ; to any prudential considerations respecting the 
state, himself or his relations : so much as to the same notorious 
want of courage, which disabled him from bearing his misfor- 
tunes decently, and which must equally deter him from attempt- 
ing to end them together with his life. 

* Nihil autem gigni posse sine causis. Atque ilium quidem 
quasi parentem hujus Universitatis invenire difficile : et cum jam 
inveneris, indicare in vulgus nefas. De Univers. sect. 2. 

f In eo autem quod in opinione positum est, hujusmodi sunt 
probabilia. — Eos qui Philosophise dent operam non arbitrari 
Deos esse. De Inventione, L. i. c. 2p. 

X Omnis cognitio multis est obstructa difficultatibus, eaque est 
et in ipsis rebus obscuritas, et in judiciis nostris infirmitas, ut non 
sine causa et doctissimi et antiquissimi invenire se posse quod 
cuperent diffisi sint. Cic. Acad. ii. 3. Mihi autem non modo ad 
sapientiam cseci vi demur, sed ad ea ipsa quae aliqua ex parte 
cerni videantur, hebetes et obtusi. Id. ap. Lact. L. iii. c. 14, 
Nescio quis nos teneat error, et miserabilis ignoratio veri. Id. ib. 
More testimonies to the same purpose may be seen in Leng. B. 
Lect. sect. 12. p. 10p, 110. fol. Campbell's Necessity of Rev. 
Leland'% Advantage, &c. Vol. II. 

§ Cic. de Div. passim. Weston's Inquiry into the Rejection of 
the Christian Miracles, p. 456, 



HO OF THE SEVERAL DISPENSATIONS 

culous; and given over to poets and painters, as 
the same author informs us *. Another very- 
learned writer tells us, that they had near three 
hundred opinions about the chief good, and ulti- 
mate end of action t; that the objects of their de- 
votion amounted to thirty thousand t; that there 
were no less than three hundred Jupiters among 
them § ; in short, that they had multiplied their 
scandalous deities to such a degree, and modelled 
their superstitious worship in such a manner, that 
he, and others of the wiser, and more sober sort, 
were ashamed of them||: not to mention that the 
prevalence of the Epicurean philosophy had ren- 
dered both, the divinities and their worship, in 
a great measure, insignificant ^[. — So great want 

* Tusc. Quaes!;. L. i. c. 10, 11. Quid negotii est haec Poeta- 
ium et Pictorum portenta convincere? Quis est enim tam 
excors, quem ista moveant? Comp. Id. ib. c. lo\ et Or. pro A. 
Cluent. 6l. Nisi forte ineptiis ac Fabulis ducimur, ut existime- 
mus ullum apud inferos impiorum supplicia perferre. — Quae si 
falsa sint, id quodomnes intelligunt. — Comp. id. de Nat. D. L. ii. 
pr. Nemo tam puer est ut Cerberumtimeat et tenebras, et lar- 
varum habitum nudis ossibus cohaerentium. Mors nos aut con- 
sumit, aut emittit. Se?i. Ep. 24. 

f Varro ap. Aug. de Civ. D. L. xix. c. 1. 

X Aug. de Cecil. Deif. 4, 5, 6. Jurieu, Crit. Hist. Vol. II. 
p. 13. Prudentius says, Ter centum millia divum. Apoth. V. 
455. 

\ Tertull Apol. c. 14. 

|| See Jenkin, Vol. I. p. 338. and Sarlorius de Hypocrisi Gen- 
tilium circa cultum deorum. Add Jortins Remarks on Eccl. 
Hist. p. 5. 

f See Le Clerc, Causes of Incred. p. 266. Moshem. De rebus 
Christ, ante Constantin. L. i. c. 1. sect. 25. 



OF REVEALED RELIGION. 141 

had they of a thorough reformation in matters of 
religion. 

Secondly, That age was also the fittest to receive 
such a benefit, as well as to propagate it in the world. 
At the same time that the Jewish ceconomy waxed 
old, and was ready to vanish away, it had served to 
build up a better house ; and fitted men for a more 
perfect institution ; and when the eye of reason in 
the Gentile world had most of all discovered its 
own dimness, and could do little more than shew 
the darkness that surrounded them ; it then, in the 
best manner, prepared them to receive and to 
rejoice in a greater light. The many fine lec- 
tures which had been at several times delivered 
to the Jews, by those able tutors and governors 
under whom God had placed them ; by Moses, 
Joshua, Samuel, David, Solomon, and the subse- 
quent prophets; though all these were in fact found 
insufficient to direct their conduct; and most of 
them then, had been to a great degree, defeated, 
as is observed above ; yet we must allow, that, to- 
wards the end of this dispensation, they began in 
general to be better understood than formerly; 
upon the erecting of many synagogues, after the 
Babylonish captivity *, they were more frequently 

* Vid. Buddei Hist. Eccl. V. T. Vol. II. pag. 9J6. Vitringa, 
de Synag. L. i. Part ii. c. 12. p. 413, or Patrick on 2 Chron. 
xxxvi. 15. who assigns this as one chief cause of their keeping 
so clear of idolatry in after times, when they had neither pro- 
phets nor miracles among them. Add Prid. Vol. I. p. 389. 



14« c i OF THE SEVERAL DISPENSATIONS 

read and inculcated ; and under their persecutions, 
in the time of the Maccabees, more thoroughly 
studied and regarded; and lastly, by their nu- 
merous schools and academies, which flourished 
in the most corrupt parts of their government*; 
learning of all kinds had spread itself among them, 
and got so good footing, as to render them the 
most capable of discerning these corruptions ; and 
recovering themselves from the errors and abuses 
above-mentioned ; when these were once freely 
pointed out ; so that notwithstanding the prevail- 
ing iniquity, which made those, in that respect 
the worst of times, this people had yet been so far 
cultivated, as to be able to receive the promised 
seed ; at least much more so than they had been 
at any time assignable before t. 

8th Ed. That they had synagogues before the captivity, see 
Lightfoot, Harm. p. 609, &c. Le Clerc on Ps. lxxiv. 8. and 
Jennings Lect. B. 2. C. 2. 

* See Vitringa, Obs. Sacr. L. vi. c. 14. sect. 8, 9. Some of 
their own authors say, there were near four hundred synagogues 
in Jerusalem itself ; as many academies ; and the same number 
of schools : some reckon four hundred and eighty. [Buddei 
Eccl. Hist. Vol. II. Part ii. sect. 7.** p. 966, &c. Light. Op. 
Vol. II. p. 140, and 197.] That they assembled in these syna- 
gogues three times a week, vid. id. ib. p. 280. et Schoetgen. Hor. 
Heb. in Act. Apost. xiii. 42. Comp. JJnivers.Hist. B. ii. c. 1. 
26. note [q]. 

f ' Whilst the prophets were in being, to defend the law, the 
people were negligent; but since there have been no prophets, 
zeal has succeeded; which is an admirable providence.' Pascall, 
sect. 10, 23. 



OF REVEALEI? RELIGION. 143 

The same thing had been done to the heathen, 
in a good measure, by their celebrated legislators 
and philosophers ; who got most of their best 
notions from travelling into Egypt, Chaldea, and 
Phoenicia themselves, or from conversing with 
those who did ; such were Minos, Lycurgus, Solon, 
Numa, of whom this has been shewn particularly 
by learned men*; such was Zoroaster in the 
east, by some supposed to have been servant to 
Ezrai, by others to Daniel X; and such was 
Pythagoras his disciple §. The same end was 

* Gale, Court of Gent. Part i. B. iii. c. 9, &c. Witsii ^Egyp- 
tiaca, L. iii. c. 13. Clem. Alex. Strom, passim. The same is 
acknowledged by the Greeks themselves. Vid. Diod. Sic. ap. 
Euseb. Ev. Praep. Lib. x. p. 480, &c. Ed. Morell. Diog. Laert. 
Procem. pr. cum Casauh. et al. in. loc. imprimis, JEg. Menag. 
Obs. iii. 6. Add Young, Diss. Vol. I. c. ult. Leland y Advan- 
tage, &c. Vol. I. Part i. c. 19. p. 439. note q. Falster Amcenitat. 
philolog. c. 9. 

f Hyde, Rel. V. P. c.24. p. 314. 

% Prid. Con. Vol. I. p. 331. Hyde, Rel. Yet. Per s. p. 314. 
He is supposed to have been sometimes endowed with the spirit 
of prophecy, like Balaam, id. ibid. c. 31. p. 382, &c What 
ground there is to believe that he clearly foretold the coming of 
Christ, may be seen in Univers. Hist. Vol. II. p. 2 18. Another 
prophecy, to the same purpose, occurs in p. 222, note R. 
Prideaux and Moyle agree in supposing that there must have 
been two persons of that name, in order to reconcile the Greek 
and Persian accounts. [Moyle s Works, Vol. II. p. 63 and ?5.~] 
Others reckon six. Vid. Buddei Eccl. Hist. Tom. I. p. 349, &c. 
What resemblance there is between his history and that of Moses, 
may be seen in Huet. Dem. Ev. Prop. iv. c. 5. Concerning his 
writings, vid. Fabric. Bibl. Gr. Lib. i. c.36. p. 242, &c. or Bryant, 
Anal, of Ancient Mythol. 

§ Prid. Vol. I. p. 213. Unipers. Hist. Vol. II. p. 230, note 



144 OF THE SEVERAL DISPENSATIONS 

pursued by Socrates, and his disciples*; who 
prepared the way for a more perfect reform- 
ation, by labouring to bring men to the know- 
ledge of one supreme God, and the study of 
natural religion ; by teaching them humility, 
and in all probability, giving them hopes of an 
instructor from heaven, as was observed above. 
The same thing was done about the same time, by 
that celebrated Socrates of the Chinese (as he is 
called), Corvfucius\, The same design was carried 
on by that remarkable dispersion of the Jews 
among all civilised nations, as was observed like- 



Z, See. Witsins supra. Jacot de Philosophorum Doctrina, Oxon. 

1769. 

* Opera? pretium fuit talem esse Socratem qualis erat, aucto- 
ritatemque ejus augeri, ne apud Graecos discrimen omne virtutis 
et vitii tandem extingueretur, et omnes in nefanda seel era certa- 
tim ruerent ; quod ne fieret obstitere et ipse Socrates, et pleraeque 
omnes illae philosophorum sectae, quae ab illo tempore in Graecia 
ortae sunt, atque ex ejus schola veluti prodierunt. Deinde cum 
tempus advenit, quo ccelestem plane doctrinam, qua cultis omnis 
ille superstitiosus Ethnicorum sublatus est, Deus per Christum 
in terras dimisit, utilem operam veritati philosophia navavit; ex 
ea enim Ethnici eruditiores, cum intelligere ccepissent falsas esse 
majorum suorum religiones, multo facilius postea ad religionem 
Christianam sunt adducti ; quam in rem docti scriptores Chris- 
tiani, ex ipsius philosophise arce, arma in Ethnicos nacti sunt. 
Cleric. Silv. Phil. c. 3. sect. J. p. 216. See an Essay, attempting 
to shew, that Socrates was a kind of prophet to the Gentiles ; and 
divine inspiration not confined to the Jewish nation, and Rev. Ex. 
voith Cand. Vol. III. c. 3. 

f Vid. Burnet, Arch. Phil. p. 20. Cleric. Silv. Phil. p. 214. 
He is supposed to have been acquainted with the Jewish reli- 
gion. See Young's Dissert. Vol.,1. p. 293. 






OF REVEALED RELIGION. 145 

wise ; and by the communication of their sacred 
books; which had been translated into the most 
common language, and many copies of which were 
in common hands, ready to be examined # : when 
at the same time men were both qualified, and 
disposed to examine them by the increase of gene- 
ral learning and philosophy ; which must have 
helped greatly to polish and improve their minds, 
notwithstanding all its imperfections above-men- 
tioned ; the very discovery of which imperfections, 
was likewise no inconsiderable proof of its improve- 
ment. They had time to digest the precepts and 
instructions of their own sages, as well as to be- 
come acquainted with the history of the Jews, 
Superstition of all kinds gradually wore off, and 
arts and sciences succeeded; which naturally ex- 
cite and enliven the genius of any people, and 
open a free communication with others; and these 
were then in great perfection, as is too notorious 
to need particular proof. Nor can what is here 
said be thought inconsistent with that remarkable 
degeneracy mentioned under the former head; if 
we reflect how often, in common life, the same 
persons who, as to genius and abilities, are the 
most capable of apprehending and applying in- 
struction, and in that sense, best fitted to receive 
it ; are yet, in another sense, i. e. in point of inge- 
nuity, and inclination, as little disposed to admit 

* Vid. Walton, Apparat. B. Polyglott. sect. 9. Part iii. or 
Allix. B. ii. c. 25. or Univ. Hist. Vol. IV. B. ii. c. i. p. 40. 



146 OF THE SEVERAL DISPENSATIONS 

some branches of it; (or who, in understanding 
may be arrived at very great perfection, when 
their morals are at a crisis in the other extreme;) 
on which account they stand in still greater need 
of a regular course of discipline ; and such a junc- 
ture may be a very proper one to administer it, 
and lay a good foundation for their improvement 
in both these respects*. 

Thus were mankind in general trained up, and 
ripe for a new dispensation ; as ready to attend to 
something of that kind, as able to perceive, and 
reap the benefit of it, when it should be offered; 
their curiosity was raised, and their capacity suited 
to any kind of rational or religious inquiries: nor 
was it at Athens only, that they spent their time in 
telling or hearing some new thing ; science and 
literature had made considerable progress west- 
ward; and every where the minds of men were 
enlarged, and the knowledge of each other in- 
creased together, with their commerce. 

And thus all things conspired to bring the world 
on towards a state of MATURITY ; and at the 
same time, the circumstances of it were such as re- 
markably contributed to spread all kinds of know- 
ledge in the most expeditious and effectual man- 
ner. The Roman empire had been growing up to 



* I leave it to the candid judgment of the reader, whether what 
is affirmed above be saying, that a greater degree of wickedness, and 
a greater degree of wisdom overspread the face of the earth at that 
time, and that they both were at the same time universal ; as is in- 
sinuated by a certain author. Letter to Whiston, p. 56. 



OF REVEALED RELIGION. 1*7 

that extent, which it reached under Augustus; 
and had united the several governments of which 
it consisted under one head ; and settled itself in 
a general tranquillity : it had carried its language, 
and arts, almost as far as its arms ; had opened a 
correspondence, and established a commerce, be- 
tween most parts of the then known world; from 
whence intelligence was quickly conveyed to Rome, 
and orders as easily dispatched from thence*. Ju- 
dea, the place where the sun of righteousness was 
to arise, had been reduced to a Roman province f, 
whereby regular accounts were taken of all re- 
markable transactions in it, by the Roman go- 
vernors X ; and appeals lay from thence to Caesar: by 
this means the fame of any extraordinary teacher 
of a new religion might be published over all the 
civilised parts of the world; and its professors be 
much better enabled to advance and propagate it, 
than could have been expected under any consti- 
tution of the world before that time §. If true, it 

* The institution of posts among the Romans is generally at- 
tributed to Augustus; though we read of them before, on some 
occasions among the Persians, Her odot. -viii. g&. Xen. Cur. Lib. 
viii. Esther hi. 13. and viii. 10. vid. Brisson. de R. P. p. 14/. 
comp. Campbell Politic. Survey, v. 2. p. 254, &c. 

f See Lardner, Cred. of G. H. B. i. c. 10. sect. 10. 

+ See an account of their acta, in Pearson on the Creed, Art. 
4. fin. There is a whole week of the Acta Diurna Senatus, pub- 
lished from Locke by Grcevius ad Sueton. Cees. sect, 20. not. p. 
35. Amst. 1697, which, if genuine, is very remarkable. 

§ To which we may add Mr. JVeston's observation, viz. that 
by the great extent and union of this empire, when the head of 
it once became a convert to Christianity, that religion would im- 
mediately spread through a large part of the world ; as was the 

L 2 



148 OF THE SEVERAL DISPENSATIONS 

must by these means soon gain ground, and ap- 
pear to be so ; if false, as soon be silenced, and 
confuted. 

For, thirdly, this age was the best qualified to 
examine the evidence of such a revelation ; to con- 
firm its truth, and convey it down to posterity. 
It was, compared with the foregoing, a learned, 
curious, and inquisitive age, as we have seen ; and 
therefore likely to be more cautious in things of 
this nature; not so easy to be imposed upon, or 
apt to run into every wild religious project. There 
were men everywhere ready to expose the Christian 
institution, had it contained any thing either false 
or frivolous, absurd or immoral ; if it had con- 
sisted of either enthusiasm or imposture, or any 
mixture of each. At that time the many sects and 
factions in the world had whetted themselves by 
contention, and were perpetual spies upon each 
other : so that no considerably new form of reli- 
gion could gain ground among them, without being 
thoroughly sifted by the adverse parties. The 
Pharisees and Sadducees, the Stoics, and Epicureans, 
were subtle disputants ; and all of them eager in 
opposing the Christians. The world had then also 
sufficient knowledge of the powers of nature to 
be able to judge of miracles; and distinguish them 

case in fact. Inquiry into the Rejection of Christian Miracles, 
p. 110, &c. — And it is no less observable, that Constantine did 
not become a thorough convert, till the whole empire was united 
under himself, upon the death of Licinius, vid. Moshem, de Reb. 
Christ, p. 976, &c. 



OF REVEALED RELIGION. 149 

from merely uncommon appearances in it, or any 
effect of art (c). Prophecy had been for some time 

(c) It is not my design to enter into the late controversy about 
the causes why so many heathens for a long time paid so little 
regard to the Christian miracles, though they are allowed to 
have been competent judges of them. I shall only observe here, 
that numbers were in fact convinced of their reality, and in a 
great measure converted by them, as appears from the great 
stress, which some of these converts laid on them afterwards in 
their defences of Christianity: and as to others, 1. They might 
allow them to be true ; yet on account of the old intercommu- 
nity of deities, and multiplicity of daemons, for some time draw 
no consequence from them, in prejudice to their own way of 
worship. 2. Multitudes of the like nature reported among them- 
selves, might make others at a distance be looked on as less ex- 
traordinary. 3- The atheistic notions prevalent among some who 
had the best opportunity of being informed, might lead them to 
reject all such on principle. 4. Their usual way of attempting 
to account for these from such an unmeaning cause as magic, 
must, in a great degree, defeat the effects which they would 
otherwise have had upon them. 5. The numberless false ones 
of all kinds propagated over the pagan world, which then began 
to be seen through, and which had just brought the whole sys- 
tem into disrepute ; might induce them to view all others in the 
same light. Beside the common prejudices which opposed all 
the gospel evidences in conjunction, each of these reasons, no 
doubt, had its weight in overbalancing every one particularly, 
so far as reasoning was concerned ; especially the last. And yet 
it would be no very difficult thing to shew, that they reasoned 
extremely ill upon the point. For, as the multitude of fabulous 
miracles reported amongst them could be no Warrant for their 
disbelieving those ancient, original ones, wrought among the 
Patriarchs and Jews (of which their own were only so many awk- 
ward imitations;) but rather, on the contrary, were a confirma- 
tion of their truth ; so they were far from having any ground 
sufficient to reject such as were undeniably performed in their 
own times, unless they had others of equal authority and 
importance to confront them with; which, I apprehend, was 
very far from being the case : though such a series of lying 



1.50 OF THE SEVERAL DISPENSATIONS 

withdrawn from the Jews; which must make them 
at first more shy and suspicious of any new pre- 

wonders might easily produce a very stroug prejudice against 
all other wondrous things, how differently soever circumstanced ; 
and hinder men from duly attending to this difference of cir- 
cumstances, (as indeed we find it did with several) since any 
mixture of trifling, spurious, impertinent ones, is ever apt to 
prejudice and detract from the true; how far soever this be 
from any justification of the above-mentioned conduct, which 
proper care and impartiality in most of them might have pre- 
vented. This is all, 1 apprehend, that can be fairly deduced 
from such an event ; and this, methinks, instead of leading us 
rashly to receive or to reject all miracles promiscuously, or 
hindering us from ever looking into the foundation and autho- 
rity of each, should rather teach us to be very willing at all 
times to have both of them examined by any hand; and carefully 
endeavour to distinguish these two kinds from one another, in 
order to prevent the like thing happening to some even amongst 
ourselves. Among other unbelievers, Chubb lays hold of this ob- 
jection, though he has it but by hearsay. Post. Works, Vol. II. p. 
221, 225. The same is often repeated by Hume, and well an- 
swered by Adams, Ess. p. 102, 110 and by Middleton himself, 
Pref. &c. to Let. from Rome, p. 86, &c. 

As to the propriety of this proof, notwithstanding all those 
bars to its reception, see Weston's Dissertations, p. 352, &c. 

That very much of the fabulous, romantic taste which abound- 
ed in many Christian writers, down to the fifth, and some fol- 
lowing centuries, might be derived from their old Heathen ac- 
quaintance, among whom some of the most eminent historians 
and philosophers often give no less remarkable and perfectly pa- 
rallel specimens of the most senseless superstition and credulity, 
may be seen in Lardnefs collection of Jewish and Heathen Tes- 
timonies, V. 4. passim. See more particularly the Articles of 
Zosimus and Damascius. 

That no real miracle was ever worked, either by evil spirits or 
evil men, in direct opposition to a Divine Revelation, is fully 
proved both from reason and scripture, by Farmer, in his excel- 
lent dissertation on that subject : who has also fairly shewn, that 
all the embarrassment and inconsistency in the ancient and mo- 



OF REVEALED RELIGION. 151 

tenccs to inspiration*, Oracles began to cease 
among the Gentiles, by being despised, and gene- 

dem advocates for the truth of Christianity is founded on the 
contrary supposition; and it seems hard to conceive how that 
ingenious writer, who saw so clearly into the vulgar prejudices 
on that head, and has contributed so largely to the removal of 
them, should be himself so deeply involved in one of the like 
nature, as to bear testimony to the existence and operation of 
human souls departed; which notion of separate spirits he so 
well proves to have been the ground of all the heathen daemon- 
ology, and all which daemons he has no less clearly shewn from 
scripture to be mere nullities that have neither life nor action ; 
that neither know, nor do; nor are any thing real: [V. essay on 
the Demoniacs, $. 232, &c] Contenting himself (as should seem) 
with the common answer to those numerous texts, which affirm 
this total insensibility and inefficiency of all such entities in the 
most absolute terms, by confining them to a sense merely rela- 
tive; viz. that they have no corporeal life, or action: which is 
no great discovery, since it is included in the very supposition 
of them; — that they Icnovo not any thi?ig, nor have a thought of 
any thing which concerns the present world: though it is not very 
easy to comprehend what could be a more interesting object of 
their contemplation, than the things acted on that theatre where 
they have borne their part, and for which they are to give a 
strict account; notwithstanding their present inability to appear 
on it any longer ; or while they retain any kind of memory, how 
they should entirely forget every circumstance relative to their 
old mansion, as some writers seem to allow; and they might 
with equal reason admit what the scriptures no less plainly as- 
sert, viz. that in death there is no remembrance at all, even of God 
himself. But, how far this worthy author may be concerned in 
these reflections, or what way he would take to avoid the fore- 
going and like difficulties, were he pressed with them, I shall 
not pretend to determine, since he has been so brief upon this 
point, wherein I am sorry to be obliged to differ from him, in 
any respect. 

* We may add, that the ceasing of this, as well as of miracles, 
for a time, would be a means of raising greater surprise among 
the Jeivs upon the revival of both; and of procuring more at- 



152 OF THE SEVERAL DISPENSATIONS 

rally neglected ; divination of all kinds was brought 
into contempt* : and though they were sufficiently 
desirous of some better light in matters of religion, 
than what their own philosophy afforded them, as 
was observed above ; yet from the many false 
lights which had been already held forth to them, 
and which had served only to mislead and be- 
wilder them, they rather began to despair of find- 
ing any true one. Wearied with wandering through 
the various mazes of error and uncertainty, the 
very wisest of them gave up all such pretended 
guides, and looked upon the whole story of reve- 
lation as a cheat. Thus men were guarded against 
any new imposition, though ever so well supported 
by wit, policy, or learning. Nor would they, 
surely, be less averse to one appearing in such a 
mean form, and with such slender recommenda- 
tions, as the Christian; — so destitute of aid from 



tention, and regard to the person, who should again appear to 
have really the gift of them. * Gifts granted to the disciples of 
our Saviour, which none had been partakers of since the time 
of Malachi; God having so ordered it, that the desires of the 
Jews might be the more inflamed for the Messiah's coming; as 
also that, upon his coming, he might the more easily be dis- 
cerned.' Allix. Reflect. Part iv. p. 272. How far revelation 
ceased from the time of Malachi ; and what reasons are assigna- 
ble for it, may be seen in Vitringa, Observ. Sac L. v. c.6 — 14. 

How the return of a miraculous power among the Jews, at the 
pool of Bethesda, might prepare them for expecting the Mes- 
siah, together with the reason for their concealing the fact after- 
wards, upon the same power's ceasing ; see Clagett on Job v. 4. 
Comp. Whitby, ibid. 

* Dubium non est quln hacc disciplina et ars Augurum 



OF REVEALED RELIGION. 1 53 

human wisdom; — so seemingly below what they 
had hitherto been entertained with by their teach- 
ers; — stript of all that pomp and ornament, which 
attended the Jewish institution; — that art and elo- 
quence which adorned each system of philosophy ; 
— a scheme, advanced without all these, and 
against them ; — consisting of a few plain rules of 
life, and these so strictly pure and perfect, as 
equally to strike at the corrupt Scribe, and haughty 
Philosopher : and therefore such as must be to the 
one a stumbling-block, and to the other foolishness ; 
— delivered for the most part occasionally and in- 
cidentally; — without any set formal method; — in 
the most simple, unaffected manner; — by mean, 
unlettered, obscure persons; — in full opposition 
to all the reigning passions and prejudices of the 
learned and great* : under all these disadvantages, 

evanuerit jam et vetustate et negligentia. Cic. de Leg. L. ii. 
c. 13. 

* * It is very remarkable concerning all the 'prophecies of the 
New Testament, as one intrinsic character or mark of the truth 
and divine authority of the whole, that whereas impostors al- 
ways, and enthusiasts generally, in setting up any new doctrines, 
make it their business to raise the expectation of their followers, 
and to flatter their imaginations with promises of great success; 
and of God's interposing in some extraordinary manner to bring 
into their hands the power and dominion of this present world ; 
our Lord's promises, on the contrary, are all of a spiritual nature ; 
promises of a proper reward for virtue in a future and an heavenly 
state ; but that at present, what his true disciples had to expect 
was persecution and sufferings of all kinds. — Nay, what is still 
more remarkable, and more essentially contrary to the spirit both 
of imposture and enthusiasm, he foretells the greatest, and most 



154 OF THE SEVERAL DISPENSATIONS 

which are well known to have attended the Chris- 
tian religion in its infancy; if at such a time, and 
in such circumstances, it was able to support it- 
self, and make its way in the world; and yet be 
all an imposition, both upon the senses and the 
reason of mankind ; in what a strange situation 
must mankind have been, in both of these respects! 
How totally different from what they have ever 
been before or since ! How will the sons of scep- 
ticism, who are so apt to stumble at each little dif- 
ficulty which attends the present plan, in common 
with all other dispensations, be able to get over 
this grand one, which has no parallel in history! 
On the other hand, how fully may each fair in- 
quirer satisfy himself whence such a system of re- 
ligion must have derived its origin ! How soon 
will an impartial state of the case afford to him the 
same conviction that it did to them of old, and 
shew the whole to be nothing less than the power 
of God, and the wisdom of God! Each of these ob- 
stacles to its reception gives the strongest attesta- 
tion to it, when once seriously approved of and 
embraced; and all together must, when duly at- 
tended to, gain it the highest credit and esteem, 
and be a standing evidence, both of its truth and 
excellence ; a sufficient answer to all suspicions 
that can possibly be raised, from the prevalence 



extensive, and most lasting corruptions of his oxvn religion.' — Dr. 
Clarke, Serm. lxi. on Malt. xxiv. 12. 



OF REVEALED RELIGION*. 155 

of any imposture in some other age ; from what 
may have been introduced in a manner contrary 
to this — by other kinds of persons, and in very 
different times ;— by policy, or persecution ; — in 
days of bigotry and superstition. 

It has been frequently insinuated by such as are 
no friends to revelation, that there are certain sea- 
sons when anything will pass upon the world, under 
the notion of religion*: which observation has, in- 
deed, a good deal of truth in it, with regard to the 
admission of things marvellous and extraordinary : 
But, from all that is gone before, I think it suf- 
ficiently appears that this age was by no means 
liable to such an imputation ; that it can neither be 
charged with ignorance nor credulity; that it can- 
not be suspected of any disposition to receive such 
a doctrine as that of Christianity, and from such 
hands, were it not manifestly true, and of divine 
authority: and that therefore the strict examina- 
tion into the grounds thereof, at its first promulga- 
tion, and the full conviction which each party 
must have had, before it would be able to gain ad- 
mittance with them, might serve for all succeeding 
generations ; at least, must be allowed to add one 
of the strongest confirmations to it. 

Lastly, this age was the best qualified to hand 
the foregoing evidences down to posterity. As it 
was inquisitive and discerning, so it was no less 

* Voltaire's Letters, L. vii. To the same purpose were some 
parts in the life of Homer, 1st Ed. and several like passages occur 
in Bayle's Diet, and the Characteristics. 



156 OF THE SEVERAL DISPENSATIONS 

lettered and historical. The Augustan age is re- 
markable to this day for the number of its writers. 
There is none better known; scarcely any of which 
so full and so particular accounts are given. The 
Roman empire had been settled; and the minds of 
its chief members turned from arms and action to 
works of genius and speculation : fond of cele- 
brating its conquests, and recording its glory, they 
gave themselves up to the study of eloquence and 
good writing. Their chronology had been re- 
formed, and exact reviews taken of the most dis- 
tant provinces, with the number, names, quality, 
and estates of their inhabitants (c) ; and all re- 
markable acts carefully registered, and transmitted 
to Rome, the capital of the world. In such a state 
of affairs, no great event could easily lie concealed, 
or be long called in question. At such a time, 
therefore, was it not highly proper to introduce 
this new scene upon the stage of the world, 
whereby its sera must be fixed beyond future con- 
troversy ? Had Christ come in an obscure, fa- 
bulous age, by this time we might perhaps have 
doubted whether ever there was any such person ; 
at least, whether any thing told relating to him 
could be depended on. It was by no means there- 
fore fit, that a thing of this consequence should be 
done in a corner, and left to vulgar report, and 
vague tradition, to be soon dropped again, or dis- 
guised with fiction and romance. This then com- 

(c) See Lardner Credib. B. ii< sect. 2> 



OF REVEALED RELIGION. 157 

menced in an age of the world, when the copious- 
ness and certainty of its history served both to 
spread it more universally and preserve it more 
securely: when many took in hand to set forth a de- 
claration of those things which were most surely be- 
lieved among them, for the use of their friends, both 
Jew and Gentile *; whereby we have more ample 
and authentic memoirs of church history, than 
could ever have been expected before that pe- 
riod t ; and whereby the time when, the place 
where, and persons under whom, the most mate- 
rial occurrences happened, were ascertained by 
writers of different nations, by Romans, Jews, and 
Greeks. 

These several circumstances conspire to bring 
the mission of Christ very near the time in which 
he came. There is one more, which seems to fix 
it precisely to that period ; at least will shew that 
it could not have been sooner, consistently with 
the common course of providence, and moral go- 
vernment of the world ; admitting likewise the 
particular scheme already specified, viz. of his de- 
scending from the Jews; I mean, the circumstance 
of their being then in so great subjection to the 

* See Dr. Owens Observations on the Gospels, passim. 

-f This is to be understood with an exception to the thirty 
years between Nero and Trajan; to which time all the common 
complaint of want of ecclesiastical writers ought to be limited. 
The cause of this is assigned by Vitringa, Obs. Sacr. Liv. iv. c. 
7. sect. 9. p. 904, &c. Why we have no larger accounts of the 
Apostles, see Hartley, Obs. on Man, Vol. II. p. 121. 



158 OF THE SEVERAL DISPENSATIONS 

Roman government, as tp have the power of life 
and death in most cases taken from them(D). 
By all that we know of that generation, we have 

(d) John xviii. 31. How far this was so, see Lardner, Creel. 
B. i. c. 2. sect. 5. Part vii. p. 49, &c. 2d edit. The particular 
instance of St. Stephens murder, which is brought to prove the 
contrary by the authors of Univ. Hist. [Vol. IV. p. 236. not.R.] 
does not seem sufficient for that purpose; but rather looks like 
a tumultuous act of the zealots, though his trial might be begun 
regularly; [see Basnage, B. v. c. 2. sect. 8. or Doddridge, Vol. 
III. sect, 15. p. 110.] and the case of St. Paul, mentioned in 
the same book, [note O. p. 257.] seems to shew, not that they 
pretended to an executive power in his time; but that even their 
judicial one was sometimes interrupted, to prevent the like out- 
rages. This point seems to be pretty exactly stated in Millars 
Ch. Hist. c.7. p. 530. Comp. Basnage, ibid. sect. 7- and Whitby 
on John xviii. 31. or Krebsii Observ. in N. T. ex Josepho. p. 64, 
155, &c. One would think, their own judgment of the thing 
might be sufficiently inferred from Hieros. Sanhedr. fol. 18. col. 
1 . Traditio est, quadraginta annos ante excidium templi ablatum 
jidssejus vitce et mortis, et ib. fol. 242. Qiiadraginta amiis ante 
vastatum templum ablata suntjudicia capitalia ab Israele. Comp. 
Allix, Judgment of the Jewish Church, &c. p. 4p. Though 
Lightfoot is of a different opinion, and produces several instances 
in confirmation of it. [Op. Lat. Vol. II. p. 371.] Biscoe [B. 
Lect. c. 6.] has made it very probable, that the Jewish magi- 
strates had often, even in those times, the power of inflicting ca- 
pital punishments allowed them; but yet he grants that they 
were often prevented by the Roman governors ; [ib. p. 225.] 
it is plain, their state was about that time in great confusion; 
and it appears, that they durst not exert such a power, upon the 
occasion above-mentioned ; nor in their then circumstances 
could at last have compassed our Saviour's death in any regu- 
lar, judicial way, without application to a Roman governor ; 
which comes to pretty near the same thing, with respect to the 
main part of the present argument. Comp. Doddr. Vol. II. p. 
545. 547. 565. and III. p. 110. 345. 366. Ottii. Sricel. ex Jo- 
sepho p. 225. or Pearse com. on Joh. xviii. 31. 



OF REVEALED RELIGION. 159 

reason to believe, that if they had been at liberty, 
they would have cut him off as soon as ever -he 
appeared to correct their errors, and reprove their 
abuses in religion ; to disappoint their fond hopes 
of temporal grandeur, wealth, and power ; and 
lower their spiritual pride, by reducing them to a 
level with all such as feared God, of every nation 
under heaven. And accordingly, when they saw 
he was not a Messiah for their purpose*, we find 
them immediately resolved to seize and despatch 
him, as they would undoubtedly have done if 
they had been possessed of sufficient power : but, 
being then in a great measure deprived of it, they 
were obliged to have recourse to art and strata- 
gem ; continually lying in wait for something to 
accuse him of to the Romans; and trying all me- 
thods to draw him into any act which might be 
construed treason or disaffection to their govern- 
ment: on which account also we find him behav- 
ing with so much caution and reserve before them ; 
keeping in private as much as was possible, and 
consistent with the end for which he came-j-; 

* How soon their rulers perceived this, and what a quite dif- 
ferent conduct it produced at first in them, and the common 
people, toward him, see Lardner Cred. Vol. I. p. 288, &c. Or 
Benson Life of Christ, c. 8. sect. 5. p. 289- The disappointment 
of the latter also, on their seeing him given up to gross re- 
proaches and grievous sufferings, may sufficiently account for 
that remarkable change of their behaviour towards him at last, 
as is explained by Farmery Inquiry into Christ's Temptation, 
p. 98. 

f Luke v. 16. John viii. 1. xi. 54. 



1G0 OF THE SEVERAL DISPENSATIONS 

charging his disciples not to make him known * ; 
moving from place to place, in order to avoid any 
tumults, or extraordinary concourse of the people f ; 
preventing his being proclaimed the Messiah t 9 
and declining any direct answer, when questioned 
about it§, till he had finished the work of his 
ministry, and fulfilled every thing in the Scrip- 
tures relating to his office (e). No former age of 

* Matt. xii. 16. 

f Saepe Christus fugiebat hominum turbam dum lacum trajice- 
ret, forte ut vitaret omnem tumultus speciem, utque obviam iret 
seditionibus, quas homines rerum novarum cupidi, quos multos 
tunc temporis in Judaea fuisse no turn est, potuissent ejus nomine 
ab utentes concitare. Si magna hominum imperitorum multitudo 
diu congregata fuisset, facile contra Romanos, quorum jugum 
iniquo animo ferebant, moliri aliquid potuisset, praesertim cum 
Jesum esse Messiam credere aut suspicari cceperant. Maximi 
autem erat momenti evangelio exorienti omnes turbas turbarum- 
que vel ipsam suspicionem vitari ; parati enim erant primores 
Judaeorum Christum adcusare, apud procuratorem Caesaris, qui 
hujusmodi delationibus accipiendis jam nimium propensus erat # 
Vide historiam administrationis Pilati apud Josephum. Cleric, 
in Matt. viii. 1 8. 

+ Mark hi. 12. Luke iv. 4!. 

§ John x. 24. xi. 4, &c. 

(e) See Locke, Reason, of C. p.487?&c. fol.3ded. [or Lard- 
ner, Cred. B. i. c. 5. p. 286.] where may be found a full answer 
to the Moral Philosophers observation on this subject, Vol. III. 
p. IS9. who concludes, as is usual, with a very false account of 
the matter, viz. that < our Saviour all along from first to last, 
[Witness Matt. xxvi. 64. Mar. xiv. 62. Luke xxii. 70. John 
xviii. 37.] disclaimed the Messiahship among them ;' i. e. the 
Jems* Comp. Whitby on Matt. ix. 30. 

The same account serves also to confute the idle observation 
made upon these passages by the author of Christianity not 
founded on argument j who from thence infers that our Lord 
could have no such meaning as to convince by his miraculous xuorks, 



OF REVEALED RELIGION. 161 

the Jews probably was wicked enough to have 
withstood so many proofs of his being the true 
Messiah; to have rejected him, and been his be- 
trayers and murderers ; and thereby to have ac- 
complished the prophecies, and executed the pur- 
pose of God, in sending his Son to die for the 
world: this generation was so thoroughly such*, 
as to have done it with too much precipitancy ; 
unless restrained by a superior power: we may add, 

p. 48. no such intention as to prove his own truth, and character, 
by these instances of his power, ib. in full contradiction to those 
many other passages, where he expressly appeals to the same 
works, as direct proofs of his divine commission, Matt. xi. 4, 5, 
21. Joh. v. 36. x. 25, 38. xiv, 11. xv. 24, &c. See Randolph's 
Answ. p. 169, I/O. 

The same is likewise a reply to this author's objection against 
the truth of Christianity, from Christ's not opening his commis- 
sion before the Jewish rulers [ibid. p. 48, &c] so far as he has 
represented the case truly; for which see Benson s Answ. Part 
iii. Dial. hi. p. 196, &c. 

The same observation may be applied, with no less force, 
against our Saviour's doing the like before the Roman governors, 
which stuck so much with Woolston; \_Exact Fitness, Pref. 
&c.~] to which we may add, that his addressing himself in form 
at any time to either of these powers, must in all probability 
have been turned to a great objection against the truth of his 
mission, whether they had, or had not received him ; the first 
would have been wholly attributed to state policy; the latter 
might have been urged as implying some extraordinary defect 
in his credentials : as is well observed by Clagett in the case of 
his not appearing in public; and before the Jewish rulers, after 
his resurrection. Posth. Sermons, Vol. I. Serm. 1. See also 
Benson, ib. p. 216, &c. So that had the whole been conducted 
in any way materially different from what it was, the case would, 
as far as now appears, have been no better for those times in 
which it was transacted, and much worse for all future ages. 

* V. Lightfoot, Op. Lat. 3 17, 325, &c, 

M 



162 OF THE SEVERAL DISPENSATIONS 

and one that entertained more just notions of re- 
ligious toleration*; which makes its subjection to 
the Roman government in this respect also, to 
constitute the fulness of time ; and affords a cir- 
cumstance particularly suitable to the coming of 
Christ. 

And though this very remarkable wickedness of 
the Jews in some measure counterbalanced their 
other qualifications for attending to the Christ, 
when he came, and debarred the generality of 
them from - accepting the benefits of his coming; 
yet it concurred equally to carry on the same de- 
sign of providence, for the common good : even 
the vice and folly of them who were induced to 
reject him, contributed to the advantage and im- 
provement of all those amongst them, who had so 
much virtue and wisdom left as to receive him; 
which great numbers of them didt, notwithstand- 
ing the vile policy of their rulers ; which policy 
soon brought on that very thing which they were 
seeking to avoid by itt — the dissolution of their 
state ; which having now answered the ends it was 
designed for, gave way to that universal system 
of religion which was to comport with each poli- 

* During that space would be the best opportunity for Christ's 
disciples to promote the interest of his gospel, the Jewish people 
having not the power of life and death in their own hands, and 
the Roman procurators were not disposed to give any men dis- 
turbance, upon account of difference of opinion in religious 
matters. Lardner, Credibility, pt. II. Vol. xiii. p. 153. 

f V. Jenlcin, Vol. II, c. 32. p. A07. 

% John xi. 48. 



OF REVEALED RELIGION. 168 

tical establishment throughout the world ; and its 
remains served equally to the same purpose, in 
bearing every where such evident marks of the di- 
vine displeasure, as could not but be taken notice 
of, together with the causes of their punishment*. 
And thus did the fall of Israel become the riches 
of the world, and the rise of a new and more noble 
dispensation; communicated to all nations, and 
effectually confirmed in every succeeding genera- 
tion : of which below. 

Thus have we considered some of the most 
remarkable circumstances attending the age of 
Christ's advent; which make it appear to be the 
fulness of the time, and fittest for such a dispensa- 
tion t. 

* ' Had the Jetvs been all converted by Jesus Christ, we should 
only have had doubtful witnesses; and had they been quite de- 
stroyed, we should have had none at all.' Pascal!. Thoughts, p. 
191. Comp. id. p. 89, 90. ' Istos inimicos meos ipsos qui me 
occiderunt noli tu occidere, Maneat genus Judcsorum; certe 
victa est a Romanis; certe deleta civitas eorum ; non admit- 
tuntur adcivitatem swam Judcei, et tamen judcei sunt. — Manent 
cum signo : nee sic victi sunt ut a victoribus absorberentur. Non 
sine causa. Per omnes gentes dispersi sunt Judcei testes iniqui- 
tatis suee et veritatis nostra?. Ipsihabent Codices de quibus pro- 
phetatus est Christus; et nos tenemus Christum. Et si forte 
aliquando aliquis Paganus dubitaverit cum ei dixerimus prophe- 
tias de Christo, quarum evidentiam obstupescit, et admirans pu- 
taverit a nobis esse conscriptas ; de codicibus Judceorum proba- 
mus quia hoc to turn ante praedictum est, Videte quemadmodum 
de inimicis nostris alios confundimus inimicos ! ' August, in Psal. 
lviii. ver. 11. Tom. viii. p. 7 1(5. Comp. Id. in Psal. xli. et infra 
note R. p. 184. 

f Most of these circumstances are well summed up by Dr. 

M 2 



164 OF THE SEVERAL DISPENSATIONS 

Upon the whole we may observe, that from the 
very beginning of the world, mankind have always 
had sufficient means of being instructed in reli- 
gion ; and that its several dispensations have been 
suited to their respective circumstances and capa- 
cities, so far as can be learnt from those very brief 
accounts that are left us of their history. 

We find that in the infant state of the world, 
mankind were led by the hand in matters of reli- 
gion j directed by visible appearances from Heaven 
on every proper occasion ; fed with a portion of 
this world's goods, and cherished with temporal 
prospects. The doctrines of religion, and modes 
of worship, were few and plain ; agreeable to their 
imperfect notions of things, and suited to their 
simplicity of manners * : and when these were in- 
stituted among some principal heads of families, 
they might, through the longevity of men in those 
days, be easily held entire, and handed down by 
tradition. When mankind had multiplied, and 
were dispersed over the face of the earth ; and tra- 
ditional religion (notwithstanding the frequent re- 
vivals of it by particular revelations) began to be 
corrupted and defaced ; and as soon as a better 
way of preserving the notices of it was discovered t, 
viz. by the invention, or rather the revelation, of 

Robertson, in his Serm. on Coloss. ii. 26. See the Scotch Preacher* 
vol. 1 . 

* See Part iii. 

f See Cony bear e Def. of Rev. Rel. p. 404, &c. 



OF REVEALED RELIGIOX. 165 

letters (f); God is pleased to afibrd more clear and 
ample ones ; he singles out a person peculiarly 

(f) Gale [Court of the Gent. P. i. B. i. c. 10. sect. 4.] brings 
many testimonies, both from Heathen and Christian writers, to 
prove that Moses was the original introducer of letters. See 
also Gen. Diet. Vol. IV. p. 417. G. /. Vossius Aristarch. ]. g. 
and an Essay upon Literature, proving, thai the two tables written 
by thejinger of God in Mount Sinai, was thejirst writing in the 
•world. Lond. 1726. From whom it appears, how much letters 
must have contributed to prevent the increase of idolatry; at 
least the advancing men into the number of Gods; by pre- 
serving a more particular account of their first rise and following 
actions. Comp. Univers. Hist. p. 720. N. T. Gusset Com. Ebr. 
p. 7, 8. and Daubuz on Rev. Prelim. Disc. p. 2, &c. Which last 
writer shews, that it was as necessary then to give the Israelites 
letters, to supply the use of all their symbols, and take oft' their in- 
clination to symbolical idolatry; as it was afterwards to com- 
municate the art of printing, in order to correct a no less gross 
idolatry in the Christian world, by transmitting all useful know- 
ledge much more easily and extensively, than could have ever 
been done before by writing, ib. p. 1 2. * Moses, who was skilled 
in the learning of the Egyptians, without doubt understood their 
manner of writing ; and if the letters represented animals, he 
must have composed a new alphabet, when the law forbade them 
to make the likeness of any thing ; that is, we are to suppose, of 
any living creature, or of any of those luminaries that were wor- 
shipped in the heathen world. Pococke's Description of the East, 
Vol. I. p. 228. Comp. Conjectural Observations on the Origin 
and Progress of Alphabetic Writing, printed A. D. 17/2. Many 
proofs of God's having communicated the art of alphabetical 
writing first to Moses, as well as reasons for that conduct, have 
lately been set forth by Worthington, Essay, c. 8. But this point 
seems to be brought to the highest probability by Winder, Hist, 
of Knowl. Vol. II. Add Bryant, Anal. v. 3. p. 123. To this 
may be added Bp. Claytons account of the written mountains 
mentioned in ^Journal from Grand Cairo to Mount Sinai, which, 
as the learned editor observes, contain in all probability the an- 
cient Hebrew character ; which the Israelites, having learned to 



166 OF THE SEVERAL DISPENSATIONS 

eminent for piety and obedience ; takes him under 
his immediate protection ; communicates his coun- 
cils freely to him, and makes him a means of dis- 
covering that knowledge to many other nations, 
and reforming the religion of every country to 
which he was sent. The same favour is continued 
to some of his posterity, and with the same design ; 
they are removed to and fro; and every where 
miraculously preserved and multiplied; are united 
under a theocracy, and have a written law given 
them ; consisting of the most perfect rules of life 
that their then state and temper would admit; 
containing a body of precepts opposite, in most 
particulars, to the superstitious practices of the 
people around them : they are entrusted with a 
history of the original state of the world, and all 
past dispensations of religion, together with pre- 
dictions of the future ; more especially of that 
great one, under the Messiah, who was to descend 
from one of their tribes, and whom they were 
taught to expect by numberless preparatory types # 

write it at the time of giving the law from Mount Sinai, im- 
proved themselves with practising on these mountains, during 
their forty years abode in the wilderness, p. 34. note (a). Comp. 
p. 54, &c. et e contr. Hottinger in Wagenseil, p. 432. Montague, 
Ph. Trans. No. vii. for \JQQ. Vid. etiam E. Bernardi Tabulam 
Orbis eruditi Literatures a characteve Samariticodeduct£e,&c.auc- 
tam a C. Morton, \J 5Q. 

* Ld. Barrington (after Sylces) seems to reject the notion of 
types, and will have the Jewish dispensation to be only « such a 
representation of the gospel as would shew the analogy after the 
gospel took place, rather than prefigure it before-hand.' Essay 
on the several Dispensations, &c. p. 46. [which likewise seems 



OF REVEALED RELIGION. 167 

and emblems, all tending to point him out more 
fully to them ; and prepare the way for his recep- 
tion. They become a mighty nation ; are distin- 
guished by extraordinary victories under their 
several governors : the fame of them, and of their 
God *, spreads far and wide. To keep them duly 

to have been the notion of Le Clerc, Comm. on 1 Cor. x. 
3,4.] 

But is not this somewhat preposterous, by assigning such an 
use for it as was in a great measure unnecessary, when the more 
noble institution had in fact taken place, itself being 'waxen old 
and ready to vanish away? And how shall we be able to recon- 
cile this with the following account of the same author, p. 69?' 
* God afterwards erected this family [of Abraham] into an 
earthly kingdom, so constituted as to point out a better, and in 
many proper ways to prepare men, and dispose things for the 
establishment of it.' De Typis V. Glass. Phil. Sacr. L. ii.. Pr. i. 
Tr. 2. sect. 4. et Selden. Ot. Theolog. de eorundem usu et abusu, 
L. ii. p. 3. Comp. Div. Leg. B. vi. sect. 6. Newt, on the Apoc 
c. ii. and Benson Dissert, introd. to Suppl. Paraphr. p. 35, &c. 
with Grahams serm. on Matt. iv. 17. p. 9. 

* f Here we may justly admire the singular providence of 
God, which thus made way for the propagation of knowledge 
over all the earth. David was God's chosen instrument for ex- 
tending the Hebrew state to its greatest dimensions. And then, 
at a time when the nation was in the greatest extent of power 
and territory, and reached to and verged upon so many dif- 
ferent countries ; so that more notice would be taken of what 
passed in that potent state; — then, I say, Solomon was raised up, 
and endued with such extraordinary talents by God himself, to 
be the instrument of this greatest benefit to mankind. This 
prince's conspicuous and superlative wisdom drew the attention 
of the world ; and their curiosity led them into that flourishing 
country, where they might, among other entertaining things, 
have an ample opportunity of gaining a full knowledge of let- 
ters, or alphabetical writing. This was discovered by divine 
revelation at first. But as the Hebrew nation had not been sig- 



168 OF THE SEVERAL DISPENSATIONS 

attached to his worship, lie raises up a succession 
of prophets, who cease not to exhort, and urge 
them to their duty; — to reprove them for their re- 
peated breaches of it; — to remind them of their 
dependence on that God, who had already done 
so great things for them ; and to assure them of 
still greater, on a performance of their duty ; as 
also to threaten them with the severest punish- 
ments, on their defection: which always came to 
pass accordingly; and were dispensed in so very 
visible and exemplary a manner, as could not but 
surprise the nations round them ; and plainly dis- 
covered him to be, not only a God of the Jews, 
but the supreme Governor of the whole world, 
and Lord of Heaven and Earth ; which was the 
principal end of all; and to effect which, their 
prophets are often sent to foretel the fate of the 
neighbouring kingdoms, and to acquaint them with 
the knowledge of the Most High. This is the 
great design, which was still carrying on ; and 
which his own people, though they frequently en- 
deavour to cross it, are yet obliged to execute, 
whether they will or not ; and equally promote it 
by their successes and their sufferings. They were 
to be like so much leaven, in the mass of mankind ; 

nificant enough, to engage men to much attention to their arts 
or knowledge, God in his providence thought fit to raise up these 
two great successive princes into such a conspicuous point of 
light, to be the means of rendering the knowledge of letters 
more general, and thereby of humanizing and improving all na- 
tions in the most useful sciences.' Winder, Hist, of Knowl. Vol. 
It p. 59, 60. 



OF REVEALED RELIGION. 169 

and when they themselves were once thoroughly 
penetrated and prepared, he disperses them among 
all nations, to diffuse the same spirit, and contri- 
bute to the reformation of others: and it is ob- 
servable, that the same long captivity, which cured 
them of their great proneness to idolatry, served 
also to distribute them over most parts of the 
world; and together with them, the knowledge 
and worship of the one true God, then more 
deeply imprinted in their hearts (g). 

(g) It has been observed, that the Jews were removed to Ba- 
bylon, when that empire was in its most flourishing state, and 
most frequented by philosophers, [ Youngs Hist. Diss. Vol. I. p. 
292.] who travelled thither from all parts, and thereby in a good 
measure became acquainted with the Jewish history ; as many of 
them are supposed to have been. [See the authors above in note * 
p. 143.] And, it is well known, that at the end of this captivity, 
the greatest part of the Jews, and those of the greatest eminence, 
staid behind, and settled in Chaldea, Assyria, and other eastern 
provinces ; notwithstanding several decrees granted by the kings 
of Persia for their return; \_Prid. Part i. B. hi. p. 136, &c. 
Univ. Hist. B. ii. c. 1. p. 5.] from whence it is probable, that 
some of their descendants were spread so far as the East Indies, 
where their posterity continues to this day ; as appears from the 
accounts of many modern travellers. See Hamilton's New Ac- 
count of the East Indies, Vol. I. p. 321, &c. Edinb. 1727. and 
Modern part of Univ. Hist. B. xviii. c.7« sect. 22. note Q. We 
have a remarkable passage to this purpose related by Bundy, in 
the preface to his translation of Lamy's Apparatus Biblicus, as 
follows: ' The Rev. Mr. Long, lately returned from Fort St. 
George, in the East Indies, assures me, and gives me leave to 
declare it to the world from him, that the Gentoos (a people in 
the East , who from their customs and other circumstances, are by 
the most judicious believed to be the descendants of those of 
the Jewish ten tribes, who never returned from the Babylonish 
captivity) have a temple at Chillembrum, near Porto Novo, on 



170 OF THE SEVERAL DISPENSATIONS 

When at length the Jews had attained to some 
competent sense of religion, and were so firmly at- 
tached to it, as to be fit to communicate the same 
sentiments to the Gentiles, to whom they were by 
this time sufficiently made known; and these also, 
by what they had heard of the Jewish prophets, 
and seen of their sacred books, together with their 
own improvements in religious knowledge, were 
able to receive and relish some more perfect insti- 
tution ; when both Jew and Gentile had been pre- 
pared to expect a new revelation ; when they be- 
gan to want its aid, and were most sensible of their 
wants ; and therefore like to be best disposed to 
accept, and apply the remedy: and when the state 
of the world was such, as most of all favoured the 
communication, and secured the continuance of 
it : when the dark, fabulous ages were well over, 
and succeeded by one remarkably learned and 

the coast of Coromandel, which they call Zulimaris temple, which 
they resort to with the same devotion as the Jews formerly did to 
that at Jerusalem; and that it is divided into courts, in the same 
manner as Pere Lamys is, and is built much after the same plan 
which is there given/ Comp. Berniers voyage to Surat, &c. 
Collection of Voyages, &c. Vol. VIII. p. 237. 

An account of Jews and Jewish customs discovered in China, 
Bengal and Madagascar, as also in Africa and America, both 
North and South, may be seen in the authors referred to by Jen- 
kin, Vol. I. c. 2. p. 104, &c. and many more in Fabricius, Lux 
Ev. from c. 32. 50. or Basnage, Hist. B. vi. and vii. where we 
have an ample account of their being spread over the four quar- 
ters of the world. Comp. Travels of the Jesuits, Vol. II. p. 17. 
note (*). and p. 264, &c. or Millars Hist, of the Ch. c. 8, 9- and 
Adair $ Hist, of American Indians, 15 — 194. 






OF REVEALED RELIGION. 171 

historical : when arts and commerce had extended 
themselves, together with the Roman empire and 
its language, over most parts of the known world ; 
and thereby opened a way for any new dis- 
covery, and enabled mankind with more ease and 
expedition to search into, and thoroughly examine 
it: and more particularly, when that country 
which was to be the scene of all this, had been 
reduced to a Roman province, and thereby exact 
accounts were taken of its state and inhabitants \ 
so that the person who was to work this great re- 
formation there, could not be long hid from the 
rest of the world : when the government of it had 
likewise been put under such a form as was ex- 
tremely suitable, and even necessary to the due 
exercise and execution of his ministry: in this 
period of the world Christ came ;■ — nor could he, 
as far as we can see, have come so seasonably at 
any other. 

Whoever attentively considers these several cir- 
cumstances, though he may not perhaps allow 
every one of them ; yet he will, I believe, find 
something so remarkable in many; especially in the 
extraordinary coincidence of so many ; as may in- 
duce him to think, that there might be sufficient 
reason for deferring this dispensation to so late a 
period. 

Thus it appears that God has all along acted 
equally and impartially for the good of mankind, 
in matters of religion ; though in very different 
manners, according to their different circumstances 



17'2 OF THE SEVERAL DISPENSATIONS 

and capacities ; — that his several dispensations' 
have been gradually opened, so as regularly to 
rise out of, and improve upon each other; — and 
lastly, that the state of knowledge, and perfection 
in the world, has hitherto been increasing. 

The like method will appear to have been con- 
tinued under Christianity itself; it was in its in- 
fancy in Christ's time ; who communicated the 
things of it to his disciples, by little and little, as 
they w T ere able to bear them*; beginning with the 
plainest and most obvious; laying the foundation 
during his ministry, and conversations with them 
after his resurrection t ; and leaving the more full 
opening of it till the descent of the Holy Ghostt; 
which likewise led them gradually into its several 
truths. For some time the apostles themselves 
were ignorant of Christ's true office, and the 
spiritual nature of his kingdom. They could not 
conceive that he was to suffer for the whole 
world §; they expected nothing but a temporal 

* Marie iv. 33. John xvi. 12. ' The Christian Religion was 
not properly set up in the world during the life of Christ, though 
he was the illustrious and divine author and founder of it : and 
the reason is plain and obvious, viz. because many of the peculiar 
glories, duties, and blessings of it, as they are described in the 
Acts, and in the sacred Epistles, did really depend upon those 
facts which had no existence in Christ's own lifetime, viz. his 
death, resurrection, ascension, and exaltation.' Watt's Harmony 
of all the Religions which God ever prescribed, c. 10. 

f Acts i. 3. Luke xxiv. 27, 44. 

\ As to the fact, see Bp. Gibsons 3cLPast. Let. sect. 3, 4, 
and 6. For the reasons of it, see Misc. Sac. Ess. i. p. 157, &c. 

§ Matth. xvi 22. Luke xviii. 31, 34. 



OF REVEALED RELIGION. 173 

prince*; and thought that his kingdom was to be 
confined to a remnant of the Jews t. Even after 
the descent of the Holy Ghost, St. Peter wants a 
particular revelation to convince him that the 
Gentiles were likewise to be admitted t into the 
same covenant : the disciples are astonished, that 
on them also was poured out the gift of the Holy 
Ghost§; and contend with him about it'll; and 
afterwards prevail on him and others of the 
brethren to dissemble it^f. Many yet insisted on 
the point of circumcision** ; and most of them con- 
cluded that the world would speedily come to an 
end*t*t» Which error might be permitted to con- 
tinue in the church for some time, on account of 
that extraordinary courage and resolution, which 
it infused into the primitive Martyrs, and which 
helped so very greatly to support them under all 
their trials, as well as to excite them to a more 
liberal distribution of their goods, to all that had 
need. 

And though a much larger and more compre- 



* Matth. xx. 21, &c. 

f Acts i. 6. and c. x. The use of this may be seen in Div. Leg, 
Vol. II. B. iv. sect. 6. 

% Acts x. 6, &c. xi. 5, &c. v. Benson, Ess. on Tnspir. Paraphr. 

p. 319- 

§ Acts x. 45. 

|| Acts xi. 2. 

IT Galil 11/13. 

** Acts xv. 1/5. 

ff See Burnet, de Stat. Mort. et Res. c. 7. p. 145, &c. Clarke, 
Serin. 21, on John xxi. 22. 



174 OF THE SEVERAL DISPENSATIONS 

hensive view of the whole plan was imparted by 
Christ himself, after his ascension, to St. Paul *, 
who was endowed with greater accomplishments, 
and a larger stock of learning, and who laboured 
more abundantly than they. all t; yet perhaps it 
may be questioned, whether he also was not left 
in some degree of uncertainty about this last 
point (h), to which the Avo-voyra, in his writings, 

* Gal. i J 6, &c. See Misc. Sacr. Ess. ii. p. 40, &c. and LocJce's 
Synops. to Comm. on Ephes. 

Concerning the propriety of choosing this apostle at that par- 
ticular time, see Locke, Reasonableness, p. 508. Works, Vol. IT. 
2d Ed. 

What is meant by his gospel, and that it was not contradictory 
to what the other apostles had delivered, as is so frequently 
affirmed by Morgan and Bolingbroke, see Locke on Rom. xvi. 25. 
with Whitby on Gal. i. 7. 

f 1 Cor. xv. 10. 

(h) Comp. Bom. xiii. 11. Locke, ib. [contr. Taylor in loc. 
p. 352.] 1 Cor. i. /. and xv. 51. 2 Cor. v. 2, 3, 4. and 1 Thess. 
iv. 15, 16, \y. with Grot ins, and Wall's note on the last place. 
Add Grot. Append, ad Comm. de Antich. Op. Tom. IV. p. 4?5. 
Lotvth on Inspir. p. 225. 2d Ed. or Benson Append, to Paraphr. 
On 1 Tim. v. 23, &c. Winston on Rev. Cor. 2. [contr. Whitby, 
2d Disc, after 2 Ep. Thess.'] and note p. p. 205. Since, as our 
Saviour has declared, of that day and that hour knovoeth no man, 
we have the less reason to be surprised, if its coming be spoken 
of indistinctly, and on some occasions represented in more 
general terms as being near at hand to all. See Chandler, on 
1 Thess. iv. 15. 2 Thess.2. 

But if this notion seems too harsh, the difficulty maybe solved 
otherwise more easily, upon a supposition that the time of each 
man's death is, in respect of himself, really contiguous to that of 
his resurrection — a doctrine which not only St. Paid, but two 
other apostles also, St. James and St. Peter, have taught very 
expressly, and which appears to deserve a little more attention 
than is usually given to it. This point is very well proved by 



OF REVEALED RELIGION. 17.5 

taken notice of by St. Peter, [2 Ep. iii. 16.] are 
with great probability supposed to relate *. 

In this respect, the Christian institution may be 
said to have been but in its childhood, even under 
the apostles. We find it for some time mixed 
with Judaism t, and subject to carnal ordinances : 
the apostles of the circumcision seem not to have 
any distinct knowledge of the general freedom 
from the ceremonial lawt: St. Paul is forced to 

Taylor, ib. p. 354, 355, though he there seems to have declined 
entering into the ground of it. For which, see the last discourse 
here annexed. 

* Vid. Mill. Proleg. passim, et Whitby in 2 Pet. iii. 1(3. 

f Indulgendum et dandum quid erat ingenio Legi Mosaicae 
et Institutis Synagogarum assueto, donee tandem quidam ad 
altiorem deducti aetatem sponte hos apparatus moresque dese- 
rerent. Bohmer, de extraord. prim. Eccl. Statu. Ed. 2. Diss. xii. 
p. 420. 

Ratio nascentis Ecclesiae non permisit, ut eodem momento 
omnia emendarentur quae Scholis Judaeorum accepta referenda, 
&c. Id. ib. p. 428. 

See Edwards Survey, p. 598, &c. ' As to their outward 
way of living, they conformed themselves to the rest of the Jews, 
observed all the ceremonies of the law, even to the offering of 
sacrifice; which they continued to do as long as the temple was 
standing. And this is what the fathers called giving the syna- 
gogue an honourable interment! Aug. Ep. 19. Fleury, Man- 
ners of the Christians, p. 3 1 . Nay, fifteen bishops of Jerusalem 
in succession were circumcised, till the destruction of it under 
Adrian, according to Eusebius, Eccl. H. L. iv. c. 5. Comp. 
Sulp. Sever. L. ii. p. 142. Elz. Turn. Hierosolymae non nisi 
ex circumcisione habebat ecclesia sacerdotem, &c. But by 
this emperor's treatment of the Jews, their whole constitution, 
civil and ecclesiastical, was effectually dissolved. See note Q. 

P- W- 

X Acts xxi. 26. See Benson, Hist, of first planting Chris- 
tianity, Vol. II. p. 209, where the reasons of this gradual disco- 



176 OF THE SEVERAL DISPENSATIONS 

conceal his preaching to the idolatrous Gentiles^ for 
several years*; a distinction of dayst, of meats 
and drinks t, and other legal ceremonies §, are ob- 
served, to gratify the Jewish converts, and avoid 
giving offence to weaker brethren || : they are 
obliged to comply with such in the toleration of 
many things burdensome to the flesh, and un- 
profitable as pertaining to the conscience ; and 
the observance of some is judged necessary to be 
enjoined, or at least recommended to certain pro- 
very are assigned. Add his Essay, concerning the abolishing 
of the ceremonial law annexed to paraphrase on Titus. Or 
Watt's Harmony of all the Religions prescribed by God, 
c. 11. 

* Gal. ii. 2. See Pref. to Misc. Sacr. p. 15, 26, &c. Benson, 
Hist. Vol. II. sect. 3. Doddridge supposes that the point here 
concealed, was the exemption, not of the Gentile converts only, 
but of the Jews themselves, from the observance of the Mosaic 
ceremonies, as what they were no longer bound to under the Gos- 
pel, any farther than as the peace and edification of others were 
concerned in it. See Vol. V. sect. 3. note d. and other places 
there referred to. 

f Acts xiii. 14. xvi. 13. Col. ii. 16. 

% Rom. xiv. 3. 1 Cor. viii. 13. 

§ Acts xvi. 3. 

|j F. Spanhemium in Diatrib. de rit. quibusd. Tom. II. Op. 
p. 906. Sedulo observasse animadverti plura ex Judaica dis- 
ciplina in Apostolicam Ecclesiam introducta esse ex Christi vel 
Apostolorum praxi et observantia, quanquam sine mandato; aut 
si mandati in modum, non talis tamen, quod, ut ait Spanhemius, 
omnes Christianos semper et in perpetuum obstringeret; sed quod 
duntaxat iirfirmorum, ritibus Judaicis penitus immersorum, gratia 
retentum est. Hac quippe prudentia agebant Apostoli ut in his 
externis moribus se facile componerent ad infirmitatem conver- 
sorum, turn ex Jud&is, turn ex Gentilibus, prout disertis fatetur 
verbis Paulus. Bohmer de Extraord. prim. Eccl. Stat. Diss. xii. 
p. 529. The same judicious author collects from Spanheim twenty 



OF REVEALED RELIGION. 177 

selytes, by a public decree*, which has in some 
places been insisted on for several ages, after all 
the ends and uses of it ceased. 

The many extraordinary gifts of the Spirit, 
which attended the church at that time, were no 
less evident signs of its weakness ; which stood in 
need of all these interpositions f, than the frequent 
appearance of angels had been heretofore : whereas 
in its more confirmed and settled state, these helps X 
became unnecessary ; the natural and ordinary 
evidence, the regular stated methods of instruc- 
tion, being abundantly sufficient. The same ob- 
servation might be confirmed from that frequent 
misapplication of these very gifts, so far as to 
occasion tumults and confusion in the public 

instances of this; concluding with that famous decree mentioned 
in the next note. Denique hinc etiam referri possunt quae 
Apostoli ex Lege Moisis in gratiam zelotarum ad tempus adhuc 
observanda constituerunt. Act. xv. 20. 

* Acts xv. 28, 29. See Benson, Hist, of planting Christ. 
Vol. II. p. 56. where the best account seems to be given of that 
decree, from the 17th and 18th ofLevit. See also Misc. Sacr. 
Ess. iv. and Doddridge, Vol. III. p. 234, 240. Comp. Lardner, 
Remarks on Ward's Dissertations, c.7. and Botvyers Apostolical 
Decree. 

f Edxuards Survey, p. 600, 606, &c. add Hickes's Spirit of 
Enthusiasm exorcised, p. 27 — SO. The particular occasion there 
was for each, may be seen in Misc. Sacr. Ess. i. p. 153, &c. 

I Avfi\r$eis, 1 Cor. xii. 28 : parallel to this, and explanatory 
of it, is Acts xx. 35, avri\ap£a,vs<r8ai tojv aoSsvavrouv. What these 
kelps were, and what necessity there was for them in the 
church, see Benson, ib. c. 1. sect. 6. p. 72. or Misc. Sacra, Ess, i. 
p. 58, &c. 

N 



178 OF THE SEVERAL DISPENSATIONS 

assembly, (with reverence I speak it) even in the 
midst of an effusion of the Spirit*; insomuch that 
they sometimes came together not for the better hut 
for the worse f. Even in those days, the mystery 
of iniquity began to work t ; many factions and 
schisms arose ; many tares were sown, together 
with the good seed, and sprang up with it, and 
choked it. No sooner had Christianity got rid 
of the yoke of the Jewish lav/, than it was con- 
taminated with Jewish fables § and traditions. The 
Gentile converts were some time in laying aside 
their inveterate superstitions || ; and afterwards in- 
troduced an impure mixture of their philosophy %: 
this soon produced innumerable sects and heresies ; 
which take up the greatest part of the history of 
those times # *, and gave rise to the multitude of 
silly spurious books that then gained credit in the 
church ft. Instead of attending to the plain, popu- 
lar sense of scripture, its expounders fly to fan- 

* 1 Cor. xiv. See Div. Leg. Vol. II. B. iv. sect. 6. 

f 1 Cor. xi. 17. 

J 2 Thess. ii. 7. 3 Ep. John ix. Jude xii. V. Bohmer de 
extraord. prim. Eccl. Stat. Diss. xii. § 18. 

§ See Basnage, Hist, of the Jem, B. iii. c. 22. 

|| See Bingham s Antiq. B. xvi. c. 5. 

^[ See Bibl. Univers. Tom. x. et Cleric. Epist. Crit. iv. 148, 
&c. cum Mosheim. Comm. de turbata per Platonicos ecclesia, 
in vers. Cudtvorth, Syst. Vid. id. de rebus Christ, ante Const. 
M. Saec. i. sect. g2, et Saec. ii. sect. 25, 33, 34, &c. 

** See a summary account of it in Le Clerc, Ep. Crit. iv. 

+f V. Fabric. Cod. Apocr. N. T. or Jones's New Method of 
settling the Canon. 



OF REVEALED RELIGION. 179 

ciful allegories*; raise a number of mysteries; 
and maintain continual opposition of science, falsely 
so called. 

And though the plan of our redemption was 
delivered, and its essential parts recorded, during 
the extraordinary assistance of the Holy Ghost; 
and in some respects the primitive Christians seem 
to have the advantage of others ; as being better 
acquainted with the style in which it was written ; 
and some apostolical traditions, which might give 
light to itf : yet it by no means follows, that the 



* ' Hunc (scil. Philonem) baud ita multo post culpabili affec- 
tatione sequuti sunt patres et scriptores ecclesiastfci, tarn suam 
quam lectorum operam ludentes : sive quod is omnium primus 
annotata in sacram scripturam tentaret, sive potius quod Philo- 
nem primo in hunc modum scribentem repererint. Certum sane 
est eum christiams scriptoribus diu plurimum arrisisse ; quorum 
nonnulli eum adeo ad amussim imitari ambiebant, ut sacra volu- 
mina, alioquin in se perspicua, fcede obscurarint, obductaque 
allegoriarum suarum fuligine minus sincera prsebuerint.' Light- 
foot, Op. Tom. II. p. 84-8. Comp. Cleric. Hieron. Q. 2. p. 41. 

f Which yet is but of very little weight, as may be seen in 
Le Clerc, Ep. Crit. iv. p. 146, &c. Bp. Taylor, Lib. of Proph. 
sect. 5. N. 3. or Whitby, Diss, de S. Scrip. Int. passim. ' Sunt 
equidem qui sentiunt patres, eo quod N. Testamenti scriptoribus 
propiores essent, idoneos magis fuisse sensus scripturse judices, 
sive interpretes ; quod tamen falsissimum esse experientia duce 
compertum est. Ex trium enim primorum seculorum scriptori- 
bus haud pauca in hoc opere interpretamenta congessimus ab 
omni veritatis specie aliena. Ostendant nobis patrum patroni 
unicam scripturae pericopen, quae alias obscura cum esset, ab iis 
sit lucem mutuata. Hoc autem admiranda Dei providentia 
contigisse existimo, ne ex humano judicio divinarum scriptura- 
rum authoritas penderet. Nisi enim experientia, scientiae ma- 
gistra, compertum esset patres primsevos et apostolis propiores, 

n2 



180 OF THE SEVERAL DISPENSATIONS 

true genius and extent of this revelation, must be 
as well understood by the generality of these con- 
verts, as it could be by any that came after them. 
What our Saviour said of John the Baptist, that 
the least in the kingdom of heaven "was greater than 
he; greater in his knowledge of the nature and 
constitution of that kingdom: the same may be 
said of common Christians in that period; many 
of less merit, and lower abilities, but living in a 
more enlightened age, might prove superior to 
them, in what may be called the theory, or specu- 
lative part, of their religion; with regard to which 
only, I would always be understood (i). 

baud minus quam caeteri, caespitasse ; pronum esset propter in- 
signem eorum pietatem et dona quorundam spiritualia eorum 
vestigiis institisse.' Whitby, ib. Epil. p. 346. That such Tradi- 
tions were not long preserved by the church. Id. Pref. Disc, 
p. 40, 41. 

(i) What has been here said, may perhaps be supposed to 
contradict an established rule of interpreting scripture, which is 
laid down by an approved writer in the following words : viz. 
' That *we should have an especial regard to the practice and 2isage 
of the Jirst and purest ages of the church, and those that ivere 
nearest the times of the apostles.' The reason assigned is, ' Be- 
cause the primitive Christians had better advantages of knowing 
the mind of the apostles, and the sense of their writings, merely 
by living so near the Apostolic age, than the greatest industry 
or learning can furnish us with, that live at this distance. And 
to suppose that the Christians who lived in those early days, 
would either carelessly lay aside, or wilfully deviate from the 
rules and orders which the apostles gave to the church by the 
direction of God's spirit, is a great reflection upon the pro- 
vidence of God and his care of the church ; — and upon the 
memory of those glorious confessors and witnesses to Christianity, 
who planted the gospel with their preaching, and watered it with 



OF REVEALED RELIGION. 181 

The plain fundamental doctrines and rules of 
life were then, no doubt (as they have generally 

their blood, and on whose credit and testimony the authority of 
the scripture-canon itself does very much depend. So much 
reason is there for our paying a due deference to the judgment 
and practice of the primitive Church in doubts relating to the 
writings and institutions of the Apostles.' Lowth's Directions, 
p. 63, 64, 65. This is in some measure just; and when the case 
is fairly stated, what has been delivered will not appear so con- 
trary to it as may at first be apprehended. I own, the rule and 
reason holds in some degree, as well in matters of belief, as 
practice ; but then I think, it should in the former case be re- 
strained to matters, which those who had a divine authority ex- 
pressly determined to be such ; and of the latter kind, such as 
they have enjoined as of perpetual necessity, (which may be 
found perhaps to be much fewer than we usually imagine;) and 
not extended to every thing which these good men either per- 
mitted, or approved, or even complied with themselves; since 
such things might be expedient, and even necessary for the then 
time and state of Christianity ; yet afterwards ceasing to be so, 
vanish of themselves ; or become liable to be dropped, or done 
away, in other ages, which would admit, and probably might 
require very different institutions. Many instances of this have 
often been alleged by writers on the controverted points both 
of church government and discipline; which need not here be 
mentioned. Allowing then their full merit to the confessors, 
saints, martyrs, &c. and a precedency in certain respects to the 
most primitive times ; — allowing that they best knew the usages 
and orders of the apostles, and most faithfully observed and 
copied them; yet these very practices and orders might not be 
of absolute necessity, (because not registered in their epistles;) 
and consequently that knowledge be but of little consequence; 
nor comparable in other respects to that which we enjoy : nor 
will it be any reflection on the providence of God, or his care of 
the Church, if these first constitutions should at length be altered, 
and the grounds of them forgot ; nay, there would rather be more 
room for making such a reflection, were we obliged to conform 
now-a-days in all points to the state and usage of the church in 



182 OF THE SEVERAL DISPENSATIONS 

been) well known ; and the first Christians took 



those times which so very few have proper means of understand- 
ing ; and when they do thoroughly understand them, will see 
how much the different parts of it have varied from each other in 
some points ; and of how little weight many others are, wherein 
they all have for some time agreed. Nor can I apprehend but 
that each church has still a right to judge of the several occa- 
sions, the end, and importance of such points, and to determine 
for itself accordingly, as to its government and ordinances ; not- 
withstanding any deference due to the judgment and practice of the 
primitive Church : wherever we are allowed this liberty by the 
apostles and inspired persons, and only left under such general 
directions as eva-y^^ws na.i Kara fafyv, 1 Cor. xiv. 40. More 
especially since we are enjoined to use the same freedom of 
judgment in deciding upon these, as well as in matters of much 
greater consequence, Phil. i. 10. iv. 8. 1 John iv. 1. See Aber- 
nethys Discourse on Rom. xiv. 5. Tracts, &c. p. 250. 

What a different face the church really primitive wore, from 
that which she put on in a few generations afterwards ; and how 
many early alterations were made every where in ecclesiastical 
matters, merely upon human authority, may be seen at large in 
Boehmers Dissertations, and his Jus Eccl. Prot. passim: an 
author well worth the perusing, and who, though he wrote above 
sixty years ago, yet seems to be known to very few amongst us. 
One would have hoped this catholic doctrine of church authority 
in fixing the sense of scripture, should have vanished by this time, 
as it has been so thoroughly exposed in all its shapes by a va- 
riety of truly Protestant writers, both of our own and other com- 
munions, about the beginning of the present century. I shall 
cite a passage from one of them, who seems to be almost out of 
date, but well deserves a new edition. ' After all, there is no 
such agreement as is pretended, among fathers or councils in the 
interpretation of particular texts. I desire to know, where that 
general and uninterrupted sense of the Christian church about 
things hard to be understood, is to be found? Are there not va- 
rious and different interpretations among the fathers and first 
writers ? Did they interpret every text the same way ? or were their 
interpretations always the most reasonable and judicious? or not 



OF REVEALED RELIGION. 183 

good care to act up to them, deserving this cha- 

sometimes very weak and absurd? And how can we depend upon 
the general sense of the first writers, when that has been so va- 
rious and diverse, and there is no such thing as a general and unin- 
terrupted sense to be found among them ? — I am sorry should 

advance such a notion at this time of day, when the wisest men 
every where are beginning to quit the search of sacred truth 
from the wri tings of the fathers, and seeking in it the scriptures 
themselves. I add, where these are agreed together in the sense 
of scripture, it is not their authority ,but their reason which ought 
to govern/ Occasional Paper for the years 1716-17-18. Vol. III. 
No. 4*. Let. ii. p. 14, 15. See also an excellent pamphlet entitled 
Irmicum Magnum^ printed A. D. 1700. 

To what has been said above, give me leave to add the testi- 
mony of an eminent writer, whose affection to the Church is most 
unquestionable, and whose authority with many will have the 
greatest weight, i There is not, it may be, a greater obstruction 
in the investigation of truth, or the improvement of knowledge* 
than the too supine resignation of our understanding to antiquity; 
to what was supposed long since to be done, or. what was thought 
or known to be the opinion of some men who lived so many ages 
before us : I say, supposed to be done; because we are so totally 
ignorant of all that was originally done from that time that de- 
serves the name of antiquity, that we know nothing of what was 
done in ancient times, but by the testimony of those men who 
lived so many hundred, nay, thousand years after the persons 
lived, or the things were done, of which they give us the ac- 
count. So that we were in a very ill condition, if it any way 
concerned us to know what was said or done in those times, of 
which we have so dark and obscure, at least very questionable 
relation and information given to us. And as we are liable to be 
misled in the forming our practice or judgment hy the rules and 
measures of antiquity, with reference to the civil and politic ac- 
tions of our lives; so antiquity will be as blind a guide to us hi 
matters of practice or opinion relating to religion ; otherwise 
than as that antiquity is manifest to us in the Bible ; which as 
it is the most ancient record we have, of what was said or done 
in the world from the beginning thereof, so it informs us suf- 
ficiently of all that we are obliged to think or do ; and whatsoever 



184 OF THE SEVERAL DISPENSATIONS 

racter, that they lived better than they reasoned (k). 
Though perhaps even thus much can only be 

is too hard for us there to understand, is in no degree necessary 
for us to know ; and yet we may lawfully endeavour to inform 
ourselves of what is difficult there, though we may be deceived 
in our inquiry ; because there is no 'penalty upon being deceived. 
The custom is so universal, amongst those who wrestle to support 
the strength of every opinion in religion, to appeal to the judg- 
ment and the practice of the primitive times, that standers-by are 
apt to believe that every one of the litigants knows very well 
where to find the judge to whom he appeals ; and yet there was 
never any difficulty reconciled and determined by that judi- 
catory : nor in truth do the appellants well understand what 
themselves mean by the appeal they make; nor would have 
reason to acquiesce in the judgment, if they could receive it by 
agreeing upon it.' Ld. Clarendon, of the Reverence due to 
Antiquity, Essays, p. 218. See more to this purpose from the 
same author below in note (l). 

(k) See Le Clercs Eccl. Hist, of the two first Cent, passim, 
and Ep. Crit. et Eccl. Ep. iv. Boehmeri Dissert. Jur. Eccl. ant. 
Diss. xii. p. 5^8, &c. Lord Clarendons Essays, p. 218, &c. 
Calamys Defence of Mod. Noncon. Part i. p. 134, &c. or 
Daille or Barbeyrac, Pref. to Puffendorf, &c. Whitby, Diss, in 
Pref. sect. 4, 5, &c. et Epil. Taylor Liberty of Proph. c. 8. 
Ibbot B. Lect. Part ii. Serm. iv. or Edwards's Free Disc, on 
Truth and Error, c. 7. or his Remains ; at the end of Patrologia, 
p. 145. is a catalogue of authors that have freely censured the 
fathers: to which we may add most of the foreign Protestant 
divines, who seem to have no such high notions of their authority, 
as some among us used to entertain. The learned Mosheim speak- 
ing of Hickes's opposition to Cudivorih's notion of the Lord's 
Supper, says, Quod autem opponat ei nihil fere habet praeter no- 
vitatem et dissensionem antiquorum doctorum, quos patres nomi- 
nant : in quo argumento firmitatem dudum viri sapientes et eru- 
diti desiderarunt. Infinita enim repudianda nobis forent, quae 
sine controversia vera sunt, si ad hanc exigenda essent normam. 
Praef. Cudw. vers. not. Ccen. Dom. Comp. id. Inst. Hist. Christ. 
Ant. Saec. ii. Par. ii. c. 3. sect. 10. et Saec. iv. c. 3. sect. 14. 



OF REVEALED RELIGION. 185 

affirmed of them in the very primitive times*; 
during the extraordinary assistance of the holy 

p. 325. The celebrated Budde, in his judgment on Le Clerc [de 
Theolog. Patrist. Isag. L. ii. c. 3. sect. 3. p. 489-] seems to own, 
that the learning of the generality of the fathers, is to be rated 
according to the times in which they lived, and that those were 
much inferior to our own in this respect ; which is all that I 
am here concerned for. Vid. Bud. ib. sect. 10. p. 508. add 
Dodxvell, Diss, in Iren. Pref. et Diss. i. Wotlon Reflections, c. 29. 
p. 389, & c « 2d ed. Waterland, Importance, c. 7. Let the fol- 
lowing just apology of the honest writer above-mentioned, 
serve for all that is or may be said upon the present subject. 
Nee ut carpamus veteres, aut contemptui exponamus, a nobis hcec 
dicuntur; sed ut histories legibus pareamus, quce nihil dissimulari 
patiuntur, neve nimia auctoritas iis tribuatur ; qua temere admissa, 
inania multa quasi religionis christiance dogmata proponuntur ; 
quod iis qui religionem divinitus revelatam amant, pati nejas est. 
Cler. Hist. Eccl. p. 534. 

* Nor will even thus much be allowed by a very able and im- 
partial author, whom I have often been obliged to cite, and 
whose affection to the cause of Christianity appears sufficiently 
in this, and many other of his works, which I wish more of our 
countrymen were duly acquainted with, and valued as they well 
deserve. Quae si probe reputentur, nemo mirabitur proxime post 
apostolorum tempora ea a christianis dicta et facta esse, quae vix 
hodie apud doctiores et probiores dici aut fieri possent. Itaque 
evangelium postea plenius intellectum et altius in animum demis- 
sum majores fructus protulit, et etiamnum profert. Ab ethnica, 
hoc est, impurissima vita, ad insignem sanctimoniam plerique tarn 
subito transire non poterant; nee pristinam ignorantiam extem- 
plo, insigni evangelii cognitione, mutare. Passa hoc forte est 
divina providentia ne apostolorum discipuli evangelii auctores 
fuisse viderentur, neve sola eorum sanctimonia Christiana doc- 
trina commendata videretur ; vel ut semper magnum interesset 
discrimen inter magistros et discipulos ; quo doctrinae evangelicae 
divinitas magis eluceret; aut alia de causa quam comminisci 
nunc non possumus. Interim de re constat, quam cave nega- 
veris, quod rationem sat commodam ejus proferre nequeas, aut 



186* OF THE SEVERAL DISPENSATIONS 

Spirit : and whilst the original evidence of those 
great truths, that were the objects of their faith 
and hope, was clear and strong ; whilst its in- 
fluence upon their minds continued in all its 
vigour, and they were often obliged to have re- 
course to its aid for consolation, under the many 
dangers and distresses to which they stood no less 
frequently exposed : from which extraordinary 
cases, we are not to form our notions of the state 
of any institution ; as was observed in the begin- 
ning*: nor are such cases any just objection to 
the gradual progress of religion here supposed. 
Neither were the first Christians different from 
other men, as soon as these extraordinary impres- 
sions ceased t; as soon as they were at ease in the 

quod tibi divinam providentiam decuisse non videatur. Cleric 
Eccl. Hist. p. 392, 393. Comp. Id. de Jacobi Ep. ib. p. 410- 
Et Boehmer de prim. Eccl. stat. extraord. Diss, xii. 

* Part ii. p. 51. 

f x £Ls 5' 6 isgo$ tujv Arfo<rh\ujv %ogo$ ftfacpogov sltyzsi t's (3ist's\o$, 
flSraflsTtyXtffci fey ysvscc BKsivy I'wv avfcu$ anoais Ttfi ex.\&£8 <ro<pia$ 
hitawstrcu xaryjfyvjpevouVj fyvmauta ry)$ uQsb vrXavyg ryv cc^yjv 
sXccptavsv yj <rv<r1a.<ri$, fiia, rys ?uov kfegofoSoLfrxaXcuv uiraryg, ol xoli 
uTe fj,y}$evo$ efi Touv KitocrloKtuv \snropev8, yvpvi) Xonrov oj^tj <nj xs- 
<pa,\y, 'fcv Trj$ a\Y}Qsia,$ xr^vypan Try tyevStwupov yvtutrtv a'mxoj- 
pvrrsiv kits'/ziQBv, Euseb. Hist. Eccl. L. iii. c. 2(3. — ' The strict 
morals or behaviour of the primitive Christians; their sobriety, 
chastity, humility, &c, shone in their greatest splendour, during 
the lives of the apostles ; but degenerated so much daily from 
the period in question, that there was no difference in the fourth 
century, between the manners and conduct of the Christians, 
and those of other people.' Bayle, Gen. Diet. Vol. VII. p. 770. 
N. From the description Julian gives of the licentiousness, the 
luxury, and lewdness of that town in particular, where Christians 



OF REVEALED RELIGION. 187 

world; and left to the common course of it, and 
became involved in all its fashions, forms, and in- 
terests; having all along this treasure in earthen 
vessels, that the excellency of the power might be of 
God, and not of them (l). 

first received their name, (vid.Misopogon or Antiochensis, passim), 
we are not permitted to form any high idea of their purity in 
those days: and however aggravated such an account may be, as 
Am.Marcell. owns it to have been, (L. xxii.) yet we cannot help 
supposing, that there were some grounds for so severe a charge 
against their practice ; though the same emperor was sensible 
of the superior excellence and perfection of their moral prin- 
ciples and institutes. Vid. infra, p. 193. Comp. Moyle's Works, 
Vol. II. p. 204, &c. with Vitringa's Dissertation on the State 
of the Church, from Nero's time till Trajan. Obs. Sac. L. iv. 
c. 7, 8. 

(l) ' It is with religion, as it is with arts and sciences; the 
first essays are seldom perfect; they arrive not to their height at 
first; they require a gradual improvement. And so it is here: 
the primitive Christians were not grown up to that perfection of 
knowledge and understanding, which was designed by the author 
of our religion. Christianity was in its infancy, at most in its 
childhood, when these men wrote; and therefore it is no wonder 
that they spake as children, that they understood as children, 
that they thought as children : this was according to the ceco- 
nomy they were then under. And besides, they had not time 
and leisure to search into the Christian doctrines, nor had they 
laid in a sufficient stock and fund for that purpose ; they being 
but newly adopted into the Christian church: yet they were 
willing to appear in its behalf, to defend it as well as they could, 
which was accepted by Heaven.' Edwards's Patrol, p. 57. 
' Let me not be censured, though I should be so bold as to say, 
that we should have understood the scriptures much better, if 
we had not had the writings of the fathers ; for they have ob- 
scured and depraved them by their different and contrary com- 
ments ; they have raised controversies, they have taught men to 



188 OF THE SEVERAL DISPENSATIONS 

When Christianity is countenanced by the civil 
power, and thereby gains protection against out- 
quarrel and dispute about the sense of many texts, which other- 
wise are obvious ; and about several matters of practice, which 
are evident enough in themselves ; some of which are supersti- 
tious,' &c. ib. p. 135. ' I could here also take notice, how the 
writings of the fathers do generally justify those rites, usages, 
and ceremonies, which were preparatives to popery. For my 
part, I have been ashamed to see how some men sweat to an- 
swer several places in the ancient fathers' works, which the 
papists allege in defence of their ceremonies and superstitious 
observances.' Id. Free Disc, on Tr. and Err. p. 234. 

* Nor is there any one Christian church in the world, that at 
this time doth believe all that the fathers did believe and teach 
in their time, even in those things in which they did not contra- 
dict each other: nor is it the worse for not doing so : nor is there 
any one church in the Christian world, that at this day doth en- 
join and observe all or the greater part of what was enjoined 
and practised in the primitive church. And therefore it is very 
little better than hypocrisy, to pretend that submission and 
resignation to the ancient fathers, and to the primitive practice ; 
when they very well know, that the learning and industry of pious 
men who succeeded the fathers, and the great skill in lan- 
guages which they have arrived to, together with the assistance 
they have received from them, have discovered much which was 
not known to them, and made other interpretation of scripture, 
than was agreeable with their conceptions : and that the dif- 
ference of times, the alterations of climates, the nature and hu- 
mour of nations and people, have introduced many things which 
were not, and altered other things which were, in the practice 
of the primitive church, and observed in the primitive times. — 
And we have no reason to believe that such introductions or 
alterations are unacceptable to God Almighty, or that he ever 
meant to limit posterity, when his church should be propagated 
and spread over the face of the earth, to observe all that was at 
first practised when all the Christians in the world might have 
been contained in two or three great cities. — And we may piously 



OF REVEALED RELIGION. 189 

ward violence from its ancient enemies, it loses 
much of its internal purity, and suffers many ways 

believe, that our Saviour himself and his apostles, who knew well 
how far the church in time would be extended, would not have 
reduced the Christian faith and doctrine into so little room, and 
left so little direction for the government thereof, if they had 
either expected such a union of opinion and judgment in all 
propositions which might arise, or be drawn from the former, as 
some men fancy to be necessary; or if they had not intended or 
foreseen that in the latter, very many things would depend upon 
the wisdom and discretion of Christian princes ; who, according 
to the customs and manners of the nations where Christianity 
should be planted, would establish and alter many things, as 
they saw from time to time like to advance, and contribute to 
the growth and practice thereof.' 

1 But what then? shall antiquity be despised by us, and the 
great learning and piety of the first lights, the reverend fathers 
of the church, be undervalued, and their judgment looked upon 
without reverence? God forbid. We resort to antiquity as the 
best evidence of what was then done, and think we have the same 
liberty in the perusal of the monuments thereof, those conduits 
which convey to us the information of what was then done, as 
in other history; which, it may be, hath been transmitted with 
more care and exactness ; to consider the improbability of this 
matter of fact, and so doubt the veracity of it; the prudence 
and fitness of another, and think it might have been better done. 
And so we look upon the fathers, and what they said, and what 
they did, with full reverence, though not with full resignation ; 
we admire their learning and their piety, and wonder how they 
arrived at either, in times of so much barbarity and ignorance, in 
those places where they lived : and thank God for enlightening 
them to give testimony for him in those ages of darkness and in- 
fidelity, and for the instruction and information that we have re- 
ceived from them ; and our reverence is the greater to them, for 
having seen so much in so great darkness, and yet we cannot but 
think that darkness hindered them from seeing all. And when 
we consider the faction and distemper of the times they lived in, 
we may, without lessening the estimation we have for them, be- 
lieve that distemper and faction might have some influence upon 



190 OF THE SEVERAL DISPENSATIONS 

by the connexion with its new friends : as soon as 
it becomes established in the Roman empire, it 
partakes of the imperial pomp and pageantry ; 
and admits the pagan ceremonies*. We find it 

them, and mislead them in some particulars. And when they so 
often contradict one another in many things, and many of them 
themselves in some, it cannot be reasonable to oblige us to sub- 
mit in all things to which they all consent, if our reason makes 
it manifest to us that they are in the wrong ; though I do not 
know that we do dissent from them in any such particular, yet 
we see all that they did, and we may modestly believe that they 
did not see all that we do. — In a word, many men do believe, 
that religion and truth have suffered much more prejudice by the 
too supine submission and resignation to antiquity, and the too 
much modesty and bashfulness that restrained men from contra- 
dicting the ancients, than they have, or are like to do, by our 
swerving from those rules and dictates which they have prescribed 
to us ; and we shall have well complied with the advice of the 
prophet, Jer. vi. 1(5. when we have stood upon the old ways, and 
seen the old paths, informed ourselves of what they said, and what 
they did ; though we do not lie down to them and acquiesce in 
all that pleased them. He who will profess all the opinions which 
were held by the most ancient fathers, and observe all that was 
practised in the primitive times, cannot be of the communion of 
any one church in the world ; as he who would follow the politic 
maxims of antiquity, and the rules heretofore observed among 
other nations, and it may be in his own, will be found a very in- 
convenient counsellor in the present affairs of any court in Eu- 
rope.' 1 Ld. Clarendon, of the Reverence due to Antiquity, Ess. 
p. 223, 4, 5, 6. fol. 

* See Middletons Letter from Rome, 4th ed. ' Turn maxime 
vitiari ccepit, cum minime debuerat ; Imperio ad fidem adducto, 
sed et imperii pompa ecclesiam inficiente : ethnicis ad Christum 
conversis, sed et Christi religione ad ethnicse formam depravata,' 
&c. Turrettin, de variis Chr. Rel. fatis. Orat. Acad. Genev. 
1708, p. 15. Comp. Netvt. on Dan. c. xiv. and Boehmer, Jus Eccl. 
Protestant, sect. 12. p. 8, 9. et § xvii. &c. Ed. v. 1756. ' Verae 
pietatis in locum ingens variarum superstitionum agmen sensim 



OF REVEALED RELIGION. 191 

split into new schisms and heresies ; torn with am- 
bitious contests, and perpetual struggles for wealth 
and power # : perplexing doubts and difficulties 
raised in points of doctrine ; subtile distinctions 
and refinements made in its precepts ; and both 

suffectum est, quae partim ex receptis temere sententiis, partim 
ex praepostero profanos ritus imitandi studio, partim ex insita 
omnium hominum mentibus ad vanam quandam religionis osten- 
tationem propensione, profectae sunt. Crebrae primum in Palaesti- 
nam, et ad eorum sepulchra, qui pro veritate occubuerant, pro- 
fectiones institutae sunt, quasi hinc sanctitatis semen, salutisque 
certa spes domum referri possit. Ex Palaestina deinde, locisque 
sanctitatis opinione verendis, pulveris seu terras portiones, tan- 
quam efficacissima contra vim malorum remedia, ablatae, et caro 
ubique pretio venditae, et redemptae sunt. Supplicationes porro 
publicae, quibus Deos olim populi placare volebant, ab his sump- 
tae, magnaque multis in locis pompa celebratae sunt. Templis, 
aquae certis formulis consecratae, imaginibus sanctorum homi- 
num, eadem virtus ascripta, eademque jura tributa, quae Deo- 
rum templis, statuis et lustrationibus antequam Christus venis- 
set, adscripta fuerant. Ex his speciminibus conjecturam facile 
sagaciores facient, quantum pax ettranquillitas, per Constant mum 
parta, rebus Christianis nocuerit.' J. L. Mosheim, Inst. Hist. 
Christ. Ant. Saec. 4. Par. ii. c. 3. sect. 2. p. 312. 

* Vid. Ammian. Mar. L. xv. et xxvii. Socr. Eccl. H. L. i. 
c. 22, 23. Boehmeri Dissert. Jur. Eccl. passim. * Sub cruce ut 
plurimum integra erat Ecclesiarum salus ; postquam vero, max- 
ime Constantini tempore, potentia et divitiis crescere ccepit, a 
vero mox descivit scopo; et ex clericorum fastu et avaritia, sin- 
guli, non quae Christi, sed quae sua, quaerereinceperunt; etinde 
Ecclesia ambitionis atque avaritiae palaestra facta esse videtur. 
Quid itaque mirum, quod supremalex Ecclesiastica quoque hue 
unice directa fuerit, ut avaritiae clericali satisfieret ; thesauri Ec- 
clesiastici, sub specie boni operis, augerentur; et dominatus sacer, 
seu hierarchia, magis magisque ab initio quidem occulte, sed 
mox manifeste, stabiliretur ; et tandem in monstrum illud Mo- 
narchic Romance excreverit ?' Id. Jus Eccl. Protestant, p. 13. 
Hala, 1720. 



]Q2 OF THE SEVERAL DISPENSATIONS 

often confounded in many an idle controversy (m): 
till at length, almost the whole church of Christ 

(m) Sicut olim arbori vitse praelata arbor scientiae maxima 
dederat mala, ita tunc quoque curiosam eruditionem pietati ante- 
habitam, et ex religione artem Jactam : cui deinde consequens 
fuerit, ut ad exemplum eorum qui turrim Babylonicam sedifica- 
bant, affectatio temeraria rerum sublimium dissonas locutiones 
et discordiam pareret. Grot. V. R. C. L. ii. c. 1. p. 277* Utin 
illis temporibus, says Erasmus very justly, ingeniosa resfuit esse 
Christianum. Comp. Basil, ap. Damasc. Hilar, ad Const. Euseb. 
de Vit. Const. L. ii. c. 6i. Ammian. M. L. xxi. fin. Barbeyrac, 
Pref. to Puf. sect. 1<). Taylor, Lib. Proph. sect. 2. No. 26. 
Turrettin, ib. p. 16, 20. Mably, Obs. on the Romans, B. iii. p. 
235. ' At first the teachers of Christianity discoursed it with 
more simplicity, after the maimer of Christ and his apostles, as 
may be seen in Clemens Romanus : but afterward, as learning 
came into the church, they turned the form of Christianity from 
that of a law, into that of an art. They early separated all the 
matters of truth from the matters of duty ; which the holy scrip- 
tures never do. This separation was more useful to speculation 
and dispute, than to life and practice : but so it went on, till 
there was no one of the liberal arts more artificial and subtle 
than the art of religion. Then the systems of Christianity came 
into esteem, and were multiplied; and every point of doctrine 
was disputed, opposed, and defended with the greatest niceness 
that could be. Few were able to distinguish what was human 
in matter and form, from what was divine ; and fewer dared to 
own it. But, by this means, none but those who had learning 
and sagacity, could comprehend the doctrine of Christianity : 
and the people found it so difficult to understand, what the 
learned had made almost unintelligible to themselves, that they 
despaired of knowledge, and acquiesced in ignorance.' Jeffrey 
on Phil. i. 10. Tracts, Vol. II. p. 337. The several schemes of 
Christianity in different ages are set down in the same place, 
and so very well described, that any common Christian by pe- 
rusing them may easily see what system he is of. 

To give the reader a general idea of his method, I shall here 
add his principal divisions, as well as the substance of what is 



OF REVEALED RELIGION". 103 

seems to be overwhelmed with Popery and Ma- 
hometanism ; for which judgment it was too fully- 
ripe (n) : though perhaps the latter of these two 

delivered under them, from p. 338, and 366. containing, l. The 
simplicity of the truth of Christianity, in the ages next after the 
apostles to St. Augustine, i. e. till after A. D. 40 4. 2. The ru- 
diments of the art of Christianity in the ages following them, 
from St. Augustine to P. Lombard, i. e. between A.D. 404, and 
114/. 3. The subtilty and corruption of Christianity, from P. 
Lombard, to Luther: joined with the grossness of idolatry and 
superstition in practice: i. e. from A. D. 1141, to 15 1 7. 4. The 
reformation of the state of Christianity among some Protestants, 
from Luther; rejecting the corruptions, retaining the art; since 
A.D. 151 7. 5. The restoration of the simplicity of Christianity ; 
not only rejecting the corruptions, but also the art ; considering 
Christianity as a law, or act of grace. — In the first period of 
time, Christianity was virtue and piety, without any mixture of 
learning. In the second, it was nature and grace, with a tinc- 
ture of learning. In the third, it was church and sacraments, 
with the extremest subtilty, and abundance of superstition. In 
the fourth, it was Christ and faith ; being a refinement upon the 
doctrine of the second period. In the next period of time, we 
hope it will be piety and virtue, as in the first; with an improve- 
ment from the best Greek and Roman moralists, corrected and 
perfected by the gospel of Christ. 

(n) See Sale Prelim. Disc, to the Koran, sect. 2. Add Grot, 
de Ver. R. C. L. vi. c. 1. note. ' In the mean time (as Mr. Ro- 
theram observes, Serm. on the Wisdom of Prov.) the remains of 
learning were saved in the East from amidst the general wreck, 
by the removal of the seat of empire from Rome to Constantino- 
pie; which otherwise must have perished entirely, when the 
Northern nations overran the western empire. — So far was this 
step from causing the downfall of the empire, that it was a means 
of saving a part of it: which answered two great purposes, and 
doubly served religion. The eastern or Greek church was saved 
from the spiritual usurpation of the Romish ; and learning was 
preserved from the fury of Gothic barbarism, to be an instru- 
ment in due time of retrieving Europe from the tyranny of su- 

O 



lgl OF THE SEVERAL DISPENSATIONS 

(notwithstanding the fraud and imposture in it), 
may have proved a seasonable corrective of the 
former; by its rapid progress giving some check 
to that anti-christian tyranny, which was then 
growing predominant; and by its more tolerant 
spirit, preserving the remains of those particular 
churches, which would have otherwise been exter- 
minated; and thence may appear to have been in 
the main, a reformation (o), how grievous soever 
its oppressions proved on its establishment. 

perstition.' As in effect it did upon the downfall of that empire^ 
and the seizing this its metropolis by the Turks; [A.D. 1453.] 
which obliged the Christians of the Greek church to betake 
themselves for refuge into Italy said the adjacent parts ; whereby 
the study and knowledge of the Greek language was there much 
propagated. Worthington, c. 8. Comp. Gerdes Hist. Evang. sect, 
xvi. p. 10. Other benefits arising from this revolution may be 
seen in the Complete Collection of Voyages, &c. B. i. c. 2. sect. 
16. p. 515. A character of these emigrants, with some ac- 
count of their works, may be seen in Fosters Essay on Accents, 
p. 209, 215, &c. 2d ed. That such as these, or their contempo- 
raries, or any set of learned men in the foregoing century, were 
able to forge all the classic authors except half a dozen, can 
hardly be supposed by any one but a Jesuit. See an extraor- 
dinary performance of father Harduin, entitled ad Censuram 
Script. Vet. Prolegom. ed. Lond. 1 JGQ. 

(o) See Reflections on Mohammedism, &c. printed 1735, 
wherein the author attempts to shew that Mohammedism may 
have been ordained for the good of Christianity, to withstand 
the corruptions of it in times past; and to increase and enlarge 
it in times to come, p. 5, &c. ' The Turks in general honour 
Christ and Christianity — have a great opinion of the sanctity of 
our religion-— and in many places respect the Christian clergy 
who live among them, notwithstanding their hatred of the Laity 
in some countries : one sect of them particularly, believes that 
Christ is God, and the Redeemer of the world ; and that he 



OF REVEALED RELIGION. 195 

But this is a subject too disagreeable to dwell 
upon j nor am I inclined to aggravate the faults of 

shall judge it at the last day. These are distinguished by the 
name of the good followers of the Messiah.' Worthington, B. 
Lect. V. 2. p. 246. Comp. Young on Idol. v. 2. p. 185, &c. All 
authors agree, that what gave Mahomet the greatest room to 
advance his new religion (beside the weakness of the Reman and 
the Persian monarchies, see Mod. Univ. Hist. Vol. I. p. 18. fol.) 
was the distracted, ignorant, corrupt state of the eastern church 
at that time j the miserable contentions, and most horrid perse- 
cutions, on every religious pretence ; the dissoluteness of all 
sects and parties ; and it is evident, that this impostor contri- 
buted not only to reform the morals of a great part of the eastern 
world, but likewise reduced them from polytheism and gross 
idolatry, to the belief and worship of one God ; which was the 
principal doctrine he set out with at first, and gained great re- 
putation by ; and which he made the ground of his pretended 
mission. His system must have the same effect still wherever 
it prevails, as it does very largely in several heathen countries, 
being so much superior to any other species of religion settled 
in such countries ; it contains a great deal of pure Christianity; 
it enforces the virtues of charity, temperance, justice, and fide- 
lity, in the strongest manner ; it prohibits extortion, and all kinds 
of cruelty, even to brutes ; and binds its votaries to the strictest 
order, regularity, and devotion. (V. Bayle Art. Mahomet, not. 
x. Hottinger Hist. Or. p. 315, &c.) Several sects of them be- 
lieve in Christ, (vid. D. Millius de Rel. Moham. Diss. x. p. 344, 
&c. Reland de R. M. p. 25, &c. and Sir P. Ricaufs Hist. B. 
ii. c. 11, &c. or Millar, p. 230.) and entertain as worthy no- 
tions of him to the full, as some of the Papists do at present. 
(See V Alcoran des Cordeliers ; and Bayle, Gen. Diet. Vol. vii. p. 
326, B.) One may see to what height the Romish corruptions 
were grown in Mahomet's time, by his reproaching the Christians 
with their associating to God their doctors and monks (Koran ix. 
31.) and by his surprising mistake of the Virgin Mary, for the 
third person in the Trinity: which yet is not much worse than 
the account given of her by Cyril. (See Reland's Four treatises 
on Mali. p. 174, &c. or Sales Prelim. Disc. p. 35, and his Ko- 
ran, c. v. p. 98.) How this mistake of Mahomet's came about 

o 2 



lgG OF THE SEVERAL DISPENSATIONS 

former ages*. All that I would observe is, what 
appears from the most transient view of ecclesias- 
tical history, that the rise and progress of Chris- 
tianity has, in the main, been similar to that of all 
other dispensations; — that both the external and 
internal propagation of Christianity was carried on 
in the same gradual manner. 

As to the first, the Jews, who had before been 
made use of to spread the knowledge of the true 
God, and his providence, and prepare men for a 
more perfect institution, by their frequent disper- 
sions over the east; are here much more so (when 
they were better qualified for it, and less liable to 
be corrupted by the heathen, among whom some 
of them were so long to sojourn (p) by their dis- 
may be seen in D. Millii Diss, de Mohammedismo ante Moham. 
p. 346*, 347. And what havoc those most lamentable contro- 
versies on this subject made in his time appears from the con- 
fession of a learned writer • who tells us, that it obliged him to 
drop his design of giving us the history of these churches. Pref. 
to Prid. Life of Mahomet. See also Jortins Remarks on Eccl. 
Hist. Vol. III. p. 42, &c. V. p. 453, &c. his 1st charge, and 
Taylors Essay on the Divine (Economy, p. 52, 54, 65, &c. 

* These have been fully set forth, in Jortins Remarks on 
Ecclesiastical History. 

(p) See Le Clerc, Causes of Incred, p. 264, &c. In fact, 
none of them that we know of, however bad they were, and are 
in other respects, have fallen from their own God, to the idola- 
trous worship of their neighbours any where, during this their 
long and miserable dispersion; a tenth part of which suffering 
would have been the utter ruin of any other people, and totally 
destroyed the very name of these in any former times. This 
must be thought remarkable by every one who thinks at all 
about it. Nor has their case been less extraordinary in Chris- 
tian countries, where they have never been permitted to rest 



OF REVEALED RELIGION. 197 

persion over the whole world, at the destruction of 
their temple and government, by Titus, and under 
the following emperors^ especially Hadrian (q) ; 

long in any kingdom ; where frequently, in every age, the pub- 
lic eye is turned upon them by some new persecution; and yet, 
notwithstanding all this, they are believed to be more numerous 
on the whole at present, than they have ever been in their most 
flourishing estate, in their own land. The authors of Mod. Univ. 
Hist, allow them to be upwards of three millions. B. xx. c. i. 
p. 620. fol. 

( q) He sold them at fairs for the same price as horses. \_Hier. 
in Jer. p. 342.] M. Glycas says, the stated price was four Jews 
for one bushel of barley. [Annal. ap. Worthington, B. L. s. 13. 
ubi plura.] and would not suffer any of them so much as to set 
foot in, or come in view of Jerusalem, say some \_Aug. Civ. Lib. 
xv. c. 21. Sulp. Sev. Hist. S. L. ii. c. 31. Hil. in Ps. xlviii.] 
or of any part of Judea, according to others. \Hier. in Dan. 
595. Tert. Apol. c. 21.] Nor could they obtain even this privi- 
lege from any of the succeeding emperors (except Julian) but 
with great difficulty, and only for one day in a year, to see and 
bewail its ruins ; and that upon paying a considerable sum; 
[Hier. in Zeph. c. 2. Univ. Hist. B. iii. p. 40. Euseb. E. H. 21. 
6. Comp. Basnage, Hist. J. B. vi. c. 9. sect. 28, 29. et Witsii 
Exercit. Acad. 12. 16.] a rigour, as has been observed, that was 
never used towards any other people conquered by the Romans. 
t Thus all the attempts of that perfidious nation towards the re- 
covery of their former state, served only to aggravate those ca- 
lamities, with which they had been so often threatened by their 
prophets.; and to reduce them to the deplorable condition in 
which we now behold them ; being a crew of contemptible vaga- 
bonds, dispersed all over the world, without king, temple, or pon- 
tiff ; driven from their own country, and not daring to set foot in 
it, even as passengers and strangers. The edict of Adrian ex- 
cluding all Jews from Jerusalem, extended to such of them as 
had embraced the Christian religion 5 so that they too being 
obliged to quit the city, the church was by that means delivered 
from the servitude of the law; for till that time, not only the 
bishops of Jerusalem had been chosen from among the circum- 



1Q8 OF THE SEVERAL DISPENSATIONS 

and thereby every where publish, and prove the 
truth of their own, as well as the gospel prophe- 
cies (r) ; and become the very strongest evidences, 
because unwilling ones, in favour of Christianity. 

cised Christians, but all the converted Jews joined to the ob- 
servance of the gospel that of the law/ Univ. Hist. ib. p. 41. 
Sulp. Sev. ib. et Moshem. de Reb. Christ. Saec. 2. sect. 38. (*J 

(r) Z>eztf.xxviii. ilfatf. xxiii. 35, 38, &c. Luke-xxi. 24. Deut. 
xxxii. 21. Rom. x. 1Q. Jer. xv. 4. xxv. Q. Hos. hi. 4. Isai. vi. 
g, &c. xiii. 22, &c. Bossuet [Univ. Hist. p. 304.] observes a 
singular instance of divine providence, in preserving this people 
so much longer than any of those who formerly conquered and 
enslaved them, v. g. the Assyrians, Medes, Greeks, and Romans; 
and still continuing them distinct and separate from all the other 
nations among whom they live : with other reasons of this ex- 
traordinary dispensation he assigns the following, viz. That 
hereby we may find in unsuspected hands those very Scriptures, 
which foretel both the blindness and unhappiness of these same 
Jews, who notwithstanding keep them so religiously. 

He makes the like observation on the Samaritans, a sect so 
weak, that it seems to be upheld on purpose for a check upon 
the others; and to confirm their evidence, by bearing an inde- 
pendent testimony to the antiquity of Moses, and the authenticity 
of his writings, ib. p. 40(5. 

In what a remarkable manner every curse described by Moses 
has been to the full inflicted on that miserable people, may be 
seen in Patrick upon Deut. xxviii. Comp. Mod. Pt. of Univ. Hist. 
B. xx. c. 1. 

Nor less completely were all Christ's predictions fulfilled, with 
regard to the judgments inflicted on the same people at the dis- 
solution of their government, as may appear from the history of 
those times, set forth by a learned writer. See observations on 
our Lord's character andconduct, by Bp. Nevocome, pt. 1 . c. 3. 1. I . 
slay them not, says the Psalmist, lest my people forget it, but 
scatter them abroad, [Ps. lix. 11.] which ivords are so apposite 
to their condition, that some authors have imagined that Psalm 
to contain a prophetic description of it, as is intimated from St. 
Austin, bv Dr. Baiidincl, Scrm. 2. p. f\. 



OF REVEALED RELIGION. 199 

And as the Roman empire, by its increase and 
settlement at the time of Christ's coming, contri- 
buted remarkably to this end, so did it no less 

Hallet [Disc. Vol. I. p. 3, &c.J supposes, that in Ps. li. 14. 
the blood-guiltiness there confessed relates, not to that of David 
himself, which accompanied his other sin of adultery, ( as is inti- 
mated in the title, purporting that occasion of it, though no men- 
tion be made of the latter in the whole Psalm;) but to the mur- 
der of Messiah, which the body of the Jews are to acknowledge 
in those words. This he confirms from ver. 16 — 19, which could 
not possibly be true of David's days, but must be written pro- 
phetically, for the general use of the Jews since the destruction 
of Jerusalem. This he observes of some other psalms, particu- 
larly Ps. lxxiv. 3, 9, &c. The like is observed of Ps. xxii. lxix. 
Ixxxviii. ; in which the several passages which expressly describe 
the crucifixion of our Lord, are pointed out by Vitringa, Obs. 
T. I. L. ii. c. 3. p. 380. And the like observation is made on 
Ps. xci. by Peters, [Crit. Diss, on Job, p. 300, &c] which he 
thinks was composed for the use of the Israelites in the wilder- 
ness, upon erecting the brazen serpent; and which perhaps they 
might have been taught to repeat at the same time they were 
looking up to that great standing type or emblem of him, who 
was to bruise the serpent 's head, ver. 13. and comp. John id. 14. 
xii. 32, 33. 

If this appear to be the case in so many of the Psalms, how 
strongly does it justify our Lord's appeal to them as treating of 
him ! Luke xxiv. 44. And what a noble argument may arise 
hence, for the conviction and conversion of that extraordinary 
people to whom they were originally communicated, when once 
the veil, which is on their hearts, shall be taken away ; as by the 
same spirit of prophecy we are assured it shall ! Vid. FenwicJc on 
the Titles of the Ps. p. 116, &c. Add Jortin on Ps, ex. Rem. 
on Eccl. Hist. Vol. III. p. 305. Add to all this, that the ten 
tribes, who had no hand in the rejection of the Messiah, may pro- 
bably be at length recalled from their dispersion and remitted 
with the rest of their brethren, in a joint conversion to Chris- 
tianity; as several texts referred to below. [Note t.] seem to 
imply. 



2C0 OF THE SEVERAL DISPENSATIONS 

afterwards by its decline and dissolution ; at which 
time Christianity [as well as general literature] 
was spread abroad with its remains, among the 
Northern nations, and carried to the remotest isles; 
in the same manner as the Greek philosophy had 
been dispersed over all Asia, upon the dissolution 
of Alexander's empire*. 

By these and the like means, was the gospel di- 
vulged every where ; and the sound of it might be 
said to have gone into all the earth, and its "words 
unto the ends of the world t : and where it has pre- 
vailed, it ever prevailed more entirely than any other 
religion did ; which makes a great abatement in 
the disproportion that heathenism in general may 
seem to have in its numbers, above Christianity X* 
And though some nations seem, at first view, to 
have lost it again ; yet, upon a more strict survey, 
we may discover a great deal of it blended and 
disguised in their several systems , which we have 

* Vid. RolHn. A. Hist. Vol. VII. Introd. p. 6. < The seeds 
of Christianity, which had been spread over the whole body of 
the Roman empire, were preserved in all those fragments into 
which it was now broken, and even conveyed by many of its 
barbarous conquerors beyond its utmost limits.' Rotheram on the 
Wisdom of Prov. p. 40. To which we may add, that the spirit 
oi Liberty, so requisite to the due growth of this good seed, and 
to which the Roman empire had not been very favourable, was 
at the same time diffused over its remains ; those nations which 
overturned it, however barbarous in other respects, being fa- 
vourers of free or limited governments. See Spirit of Lavo& 9 
B. xvii. c. 5. 

f Rom. x. 18. See the authors below, 

} Jenkin, Vol. I. p. 347* 



OF REVEALED RELIGION. 201 

reason to think will, at length, be found of them 
in greater purity and perfection ; and like good 
seed duly sown, revive in its proper season. Nor 
is it now in so narrow a compass as is generally 
imagined*. Though there be many large coun- 
tries where it is not publicly established, or for- 
mally professed ; yet there are some traces, both 
of this and former revelations, in most parts of the 
world; as appears from several modern writers t. 
Its effect, even among some rude and unpolished 
people, has been already very considerable, and 
will, we trust, appear to be still more so, when 
they become fully ripe for it; which may perhaps 
prove the case with them much sooner than we 
are apt to imagine. And as some struggles and 
slight disorders, both in the natural and civil body, 
generally make way for a more complete sound- 
ness, and then are themselves cured: so it may 
appear to be in the body spiritual. Thus the 
thick cloud of Popery, that has been so long hang- 
ing over the western church, was in part dissipated 
at the Reformation (which during the fire of per- 
secution raised up some bright examples of true 
primitive piety, refining many parts of the Chris- 
tian world from all the dross they had contracted 

* Vid. Fabric. Lux. Evang. c. 35, &c. or Millar Hist, Prop. 

C. 7, 8, &C; 

f See many of them cited, and more referred to, by Jenlcin, 
Fabricius and Millar. Add Young's Hist. Diss. Vol.11, p. 218, 
&c. with that remarkable testimony of Cosmos Indicopleustes in 
Sharpes Serm. on the want of Universality, p. 55, &€. 



202 OF THE SEVERAL DISPENSATIONS 

in former ages , and which helped greatly to 
amend the discipline of that very church, which 
refused to admit any material alteration in her doc- 
trines f;) and the rest of this gloomy system, by 
its approximation to the worship of some heathens, 
may serve to lead them more insensibly out of 
their remaining ignorance ; and be no improper 
introduction to a more perfect state of religion 
among them ; and when it has answered that end, 
its own superstition may be abolished X, and the 
heavy judgments inflicted on them, so far tend to 
alarm and convince the Jews, (whose blindness it 
has hitherto confirmed § ;) that it may become 

* See TVorthi?igton s Essay, -p. 152, &c. Turrettin de Christ. 
Doctr. Fatis. p. 29. Moshem. Inst. Hist. Eccl. Saec. xvi. sect. 
11. 

f Hokevoill Apol. p. 547- Collier, Eccl. H. Vol. II. p. 138, 
139. How much the Reformation contributed to improve that 
church, both in science and morals, may be seen in Robertson, 
Hist. Ch. V. B. xii. p. 449, &c. 

\ Worthington has fixed the term of antichrist, foretold by 
Daniel, xii. /. at 12(50 years, according to the usual computa- 
tion; viz. a time, 360; times, or twice a time, 720; and half a 
time, 180: dating its commencement A.D. 6] 8, and consequently 
its expiration A. D. 1878. p. 208. He adds, St. Paul assures 
us that that day shall not come, except there come a Jailing avoay 
Jirst. The falling away, we see, is come. This impediment is 
removed in these our days. There is no want of a defection 
from the faith, to retard his coming. Were our Lord now at 
the door, as he cannot be far off, there is but too much ground 
for that question, When the Son of man cometh [i. e. according 
to ffls interpretation, for the destruction of antichrist] shall he 
Jindfaith on earth? B. Lect. v. 2. Disc. xvii. p. 214. Comp. Dr. 
Parry s Tract on the same subject, p. 140, &c. 

§ See Brett's Narrative of the Jcivish Council ; Phenix, Vol. 



OF REVEALED RELIGION. 203 

upon the whole productive of a clearer light than 
ever, and at length prepare the w ay for a purer, as 
well as more enlarged state of Christianity, among 
both Jews and Gentiles (s.) 

But not to dwell on conjectures ; this we know 
assuredly, that every people, nation, and language 
shall at length know and embrace the true reli- 

I. p. 543, compared with Manasseh Ben Israel's Defence, ib. 
Vol. II. p. 401. 

(s) Edward Survey, p. 715. Scott Christian Life, Part ii. Vol. 

II. c. 7« p. 489. Some great end will most undoubtedly be served 
by the permission of Popery so long, after the mystery of its ini- 
quity is seen through even by the generality of its own profes- 
sors; and which can therefore be upheld merely on political 
views ; as seems to be in a great measure the case with it at pre- 
sent. When its dominion throughout Europe is no less visibly 
declining, and a religious toleration is advanced, amongst the 
most bigoted professors of it, even in the house of Austria itself. 
During its very darkest ages, which afford the strongest objec- 
tion to that progress in religion which we suppose, Christianity 
was still spreading wider and wider, in the more distant parts of 
the world; and where popish converts now become the seed of 
Christians, and may not improperly be compared to the prose- 
lytes of the gate among the Jews ; being probably the first fruits 
of the harvest, God intends to have among the heathens of those 
parts ; and after they are fully converted, may be most service- 
able to promote the conversion of others. [See Jurieu, Pref. to 
Accompl. Proph. or Millar, Vol. II. p. 230, 304] We may af- 
firm that popery there, is still better than paganism ; and by its 
so great resemblance of the pagan superstitions, (particularly 
in the point of images) it more easily insinuates itself among 
such people; and its permission therefore, may be considered 
in some respects, as no very unfit introduction to a more perfect 
state of religion there in future ages, whenever they shall be- 
come capable of it. See Colliber's Impar. Inqu. p. 138. 2d edit, 
with Gages Survey of the West Indies. 



204? OF THE SEVERAL DISPENSATIONS 

gion; and all kingdoms of the world become the 
kingdom of Christ (t). 

Secondly. As to what may be called, more par- 
ticularly, the internal propagation of Christianity, 
or the comprehension of the whole gospel scheme; 
the same method is carried on, though not in so 
very visible a manner, or capable of being distin- 
guished by such remarkable periods. That per- 
fect analogy between religion and the common 
course of nature, which has been so well displayed 
by a late writer*, holds no less true, I believe, in 
this respect ; and that as all arts and sciences, 
with every improvement both in natural and civil 
life, are still drawing nearer to perfection; as we 
become daily better acquainted with the system 
of the world; — with the nature of the heavens and 
earth; — with that of our own body and mind; — 
in short, as every branch of knowledge has been 

(t) Ps. ii. 8. xxii. 27. lxxii. 11. lxxxvi. Q. Isa. ii. 2. ix. 7. 
xi. 9 — 11. xl. 5. xlix.6\ Hi. 10. lv. 5. lvi. 7. Ix. 9— 11. lxvi. 18, 
22. EzeJc. xxxviL 21, &c. xxxix. 23, 2Q. Dan. ii. 44. vii. 14, 
27. Hos. i. 10. iii. 5. Joel iii. 1, &c. Am. ix. 14. Mich. v. 4. 
Zeph. in. Q. Zech.ix. 10. xii. 10. xiv. 9. Mali. 11. Matt. xxiv. 
14. Mark xiii. 10. Luke iii. 6. xxi. 24. Acts xiii. 47- Rom. viii. 
J 9, &c. xi. 25. xiv. 11, &c. 1 Cor. xv. 25. 2 Cor. iii. 16, &c. 
Rev. xi. 15. xiv. 6. 

From such texts as these does Worthington infer that the 
kingdom of Christ will be an universal theocracy, whereof that 
under the Jews was in some respects typical; Ess. 2Q2, &c— - 
where there shall be universal holiness, 3Q2, and obedience to 
the gospel precepts in their strictest sense, 309 5 an ^ either an 
universal language, or a perfect union in faith and worship, 308. 

* Bp. Butler. 



OF REVEALED RELIGION. 205 

all along enlarging and improving itself; and 
every successive age not only enjoys the discove- 
ries of the foregoing, but adds still more valuable 
ones of its "own*; so it is probable, that the know- 
ledge of religion alone is not wholly at a stand; 
but on the contrary, that as we continually advance 
in the study of God's works, we shall come to a 
proportionably better understanding of his word: 
as by all these means, human reason is still grow- 
ing more perfect; so by the same means, divine 
revelation will gradually clear up ; and Christianity 
itself draw nearer to its fulness. 

What is here supposed, has been remarkably con- 
firmed in fact since the Reformation; about which 
time those extraordinary discoveries of printing^, 
and the use of the compass, with some others, in 
Europe, jointly contributed to the dispersion of 
learning, and enlargement of commerce over the 
world; and at the same time, gave a new publica- 
tion of Christianity ; and in much greater purity 

* See Part iii. 

f The great effect this had in carrying on the Reformation 
may be seen in Gerdes Hist. Evang. Sec. xvi. p. 5, &c. The 
want of it is strongly set forth by Dr. Robertson, Hist. Ch. V. 
n. x. * The invention of the art of making paper, and of print- 
ing are two considerable events in literary history. It is re- 
markable, that the former preceded the first dawning of letters, 
and improvement in knowledge towards the close of the uth 
century, the latter ushered in the light which spread over Eu- 
rope at the aera of the Reformation.' ib. p. 236. Comp. id. V. 
III. p. 449, &c. To which we may add pointing, which was 
brought to perfection shortly afterwards. Essay on the use of 
Stops, Ann. Regr. for 1759. p. 413. 



206 OF THE SEVERAL DISPENSATIONS 

than it had been in before, for many centuries. 
Ever since which time, all these improvements have 
been continually gaining ground. New light has 
been given to the prophetic, and other more abstruse 
parts of scripture, in every successive age, and almost 
by every writer ; as a very able judge assures us*. 
The grounds of our religion are in general much 
better understood, more rationally explained, and 
properly vindicated ; and from what appears at 
present, we have reason to think, they will be still 
more and more so*j*. We may venture to affirm, 

* Newton on Dan. c. 1. 

f ' At tandem, superiore prsesertim seculo ethoc nostro, cum 
disciplinae omnes et quae pertinent ad antiquitatis linguarumque 
demortuarum intelligentiam, et quae rerum ipsarum cognitionem 
tradunt, et quae veri in quavis arte invemendi ac expcnendi ra- 
tionem decent, ad multo majorem perfectionem adductae essent; 
antiquissima ilia religionis divinitus revelatae monumenta multo 
melius explicari, certioraque ex iis consectaria duci, capitaque 
omnia Theologica rectius tradi coeperunt, quam unquam antea ab 
apostolorum aetate factum fuerat. Quod multo citius contigisset, 
si majores nostri judicio suo maluissent uti quam alieno; neque 
enim ingenia defuisse puto posterioribus seculis, sed artem dun- 
taxat, quae nimia caecaque admiratione priorum oppressa iacebat. 
Quare contigit idem Theologiae Christianas, quod philosophise; 
quae turn demum cum fructu, ut par erat, excoii et perfici coepit, 
cum homines ccepere recordari, sibi rationem non minus esse 
datam quamAristoteli; excussaque admiratione antiquitatis, dog- 
mata ejus ad examen revocare. Ut igitur qui nunc pulcherrima 
recentiorum in philosophia inventa oblivioni mandari vellent, ut 
Aristotelea decreta sola iterum obtinerent, tenebras luci praeferre 
merito censerentur : ita qui nunc nos revocant ad elementa ad 
prima veluti tentamina patrum Graecorum aut Latinorum, plu- 
risque ea fieri volunt quam quae nunc scimus; ii virum adults 
aetatis pertinaci studio longaque experientia edoctum, ad pue- 



OF REVEALED RELIGION". 207 

that in our own nation, there never were more free 
and worthy notions of the Deity, and his pro- 
vidence ; nor were the various dispensations of 
religion ever generally so well understood as they 
are at present. Never was real knowledge so 
fully and equally dispersed among all parties, and 
professions of men. Nor is there any sect, how- 
ever wild and extravagant it may have been at its 
first setting out, but evidently partakes of these 
improvements. 

And though, while the minds of men are warm 
and eager in the quest of truth, and daily teeming 
with new inventions, many monsters will spring up 
and strange errors and absurdities be advanced, in 
such full freedom of inquiry and debate ; though 
this increase of knowledge be attended with an 
increase of libertinism ; and an evil spirit of in- 

ritiae ruditatem redire volunt; majorique in pretio habere quae 
puer animo agitabat, quam quse adultus maturo judicio pensita- 
vit. Inimici sunt prqfectus omnis in sacris Uteris, adeoque ipsius 
veritatis. Talenta divinities nobis data, et nuper minim in modum 
aucta, minuere at que infodere omni ope conantur. Quod ab Us 
perfici nee Deus, nee homines sinent, donee in aliquo terrarum 
angulo literce et veritatis' amor vigebunt? Cleric. Ep. Crit. iv. 
p. 151, &c. Comp. id. Q. Hieron. 3. p. 45, &c. Id. Dissert, ii. 
sect. 13. Proleg. ad Comment, p. 28, with Ibbot B. Lect. Part ii. 
Serm. iv. p. 119. and Lactant, de Orig. Err. L. ii. sect. 7. To 
which may be added JVotton's two excellent chapters on the 
Philol. and Theol. learning of the moderns, Refl. c. 28 and 29, 
and Worthington Essay, c. 8. and Mosheim, Eccl. Hist. Cent. 17. 
s. 1 . xxv. &c. 8vo. How much all useful learning is indebted 
to the Gospel may be seen in Jortins charge upon that subject, 
Disc. V. 7. 



208 OF THE SEVERAL DISPENSATIONS 

fidelity and profaneness be. at the same time gone 
abroad ; yet is this neither so uncommon a thing, 
nor unconformable to the course of Divine Pro- 
vidence, as to make us despair of seeing it at- 
tended with the usual consequences : we have still 
reason to trust, that when truth and knowledge 
have got the better of error and superstition, this 
spirit of reformation will reform and rectify itself; 
and we shall have more and more of the true life 
and spirit of our religion, as we draw nearer co 
those times, wherein the word of prophecy has 
fixed its reign. 

I am far from imagining that Christianity is yet 
come to its mature state ; that it is understood in 
the whole extent, or held in its utmost purity and 
perfection, by any one church*. But as when it 
was first preached, men were fit to hear, and profit 
by it in a competent degree ; as that was a proper 
time to divulge it, in order to improve the world ; 
which it did very considerably f ; excelling all 

* ' It will not be thought any imputation on Christianity, that 
all its mysteries and doctrines have not been as yet so fully dis- 
covered and understood by the several sects and parties of 
Christians, as to come to a settled agreement concerning them ; 
if it be considered, that no human science hath been brought to 
such perfection as not to admit of farther improvements, many 
of which began to be cultivated long before the commencement 
of Christianity.' Pref. to TVorthingtons Essay, p. 7. Comp. 
Burnet, de Fid. et Off. c. 5. p. 80. c. 8. p. 177. Boehmer Jus 
Eccl. Protestant, p. 21, &c. 

f See Bp. Gibson's 2d Past. Lett, or Worthingtoris Essay, 
c. 7. 



OF REVEALED RELIGION. 209 

former dispensations ; refining the conceptions, 
even of those who did not formally receive it * ; 
and yet was itself for some time but partially com- 
municated t, and imperfectly understood : so now 
it is of much greater advantage to the world in 
general ; and yet still capable of increase ; it waits 
for its own fulness : nor shall mankind receive the 
proper influence of it, till their minds be much 
farther opened and enlarged, their reason more 
freely exercised, in this great mystery of divine 
love. 
We cannot but be sensible, that the scriptures are 

* This is very visible in the writings of those philosophers 
who came shortly after its promulgation, as Epicletus, Arrian, 
Plutarch, Max. Tyrius, and more especially Antoninus, who is 
well acquainted with the Christian virtue of Humility, and fre- 
quently insists upon it. The like may be observed of Porphyry 
and Hierocles, [See passages in Burnet, de Fid. et Off. p. 29.] 
as also of Seneca, whom several ancient writers esteemed almost 
if not altogether a Christian. [See Jones's Method of settling 
the Canon, Part hi. c. 12. sect. 3.] The like observation is 
made, with great justice, on their forms of devotion, by Jortin, 
Disc. p. 228, 229, and an instance added by Ovoen [B.L. s. 23.] 
from Arrian, L. ii. c. 7- where he says the words xvgis eb.sr)(rov 9 
were taken from the Christian church, and adopted by the wiser 
Gentiles. Tov Ssov sirmccXs^svoi, SsopeQct avTs, nvgis sXsyo-ov, 
Deum invocantes, precamur eum. Domine miserere nostri. The 
same thing is owned by the emperor Julian, in his advice for a 
reformation of their philosophy, by taking in the Christian 
morals. Ep. ad Arsac. 49. Vid. Cave, Introd. p. 32, &c. Leng, 
B. Lect. fol. sect. 12. p. 111. Jenkin, Part iii. c. 5. p. 386. 
Whitby, 1 Cor. xv. 44. 

f The several periods of this communication are accurately 
settled by the author of Misc. Sac. in his abstract of the Sac. 
Hist, and Pref. p. 14, &c. 

P 



210 



OF THE SEVERAL DISPENSATIONS 



very far from being thoroughly understood by us, 
who are of so reformed a church; — live under 
such an excellent government ; — and in this en- 
lightened age ; — not even those parts of them 
which treat of past states, and dispensations ; 
much less those which regard futurity. How long 
is it since men were so very ignorant of its doc- 
trines, as to fix that horrid one of absolute personal 
reprobation upon St. Paul himself? and it is to 
be feared, that almost equally hard things are yet 
believed of him, and some other inspired writers. 
We are still apt to confine the gospel of our Lord, 
as his primitive disciples for some time did, to 
particular nations, churches, sects, opinions * ; — 
to contend vehemently, either about things in 
their own nature abstruse and difficult to be un- 
derstood, and therefore not necessary to be deter- 
mined ; or such lighter matters, as the ceremonies, 



* « It has been the common disease of Christians from the be- 
ginning, not to content themselves with that measure of faith 
which God and the scriptures have expressly afforded us; but 
out of a vain desire to know more than is revealed, they have 
attempted to discuss things of which we can have no light, either 
from reason or revelation : neither have they rested here ; but 
upon pretence of church-authority, which is none; or tradition, 
which for the most part is but figment; they have peremptorily 
concluded, and confidently imposed upon others, a necessity of 
entertaining conclusions of that nature : and to strengthen 
themselves, have broken out into divisions and factions, op- 
posing man to man, synod to synod, till the peace of the Church 
vanished, without all possibility of recal.' J. Hales, of Schism, 
p. 180. Comp. Boehmer, Diss. Prelim, ad Jus Eccl. Protestant, 
sect. 22, &c. 



OF REVEALED RELIGION. 211 

circumstances, and outward forms of its admini- 
stration # ; instead of explaining and recommend- 
ing the true nature, end and import of it ; of be- 
ing intent upon enlarging its real kingdom ; and 
taking care to maintain those works, which are in- 
trinsically good, and ever profitable unto menf: 

* i The emperor Justinian,' says Joh. Claubergius, in his In- 
stitutions, < did us the service, and himself the honour, by abro- 
gating the scrupulous observation of starcht subtil forms and 
niceties, to reduce the study and practice of the law to its na- 
tive simplicity and plainness. It would be happy for the Chris- 
tian world, could it find a man who would do so much in favour 
of theology; who, rejecting litigious intricacies, needless curi- 
osities, and vain niceties, which the school-philosophy has in- 
troduced into theology, would reinstate it in its ancient majestic 
purity. If, (what Hen. Alting slightly attempted) under every 
head of divinity, verbal controversies were separated from real; 
and in every controversy what did not concern the question in 
debate, was distinguished from what did; a multitude of dis- 
putations would be for ever silenced. But this is rather to be 
wished, than expected in our days ; as it is safer to lament the 
faults of our age than to reprove them.' Werenfelsius of Logo- 
machys, Eng. p. 15. Lat. ed. V. I. p. 25. De quo V. Stoll. In- 
tro d. ad Hist. Lit. p. 57 1. 

f Tit. iii. 8, 9. ' The great offence — which in all nations, and 
in all ages, has hindered the propagation of the gospel of truth, 
has been a hypocritical zeal to secure by force a fictitious uni- 
formity of opinion, which is indeed impossible in nature ; instead 
of the real Christian unity of sincerity, charity, and mutual for- 
bearance, which is the bond of 'perfectness .' Clarke, Serm. xviii. 
Vol. VI. 8vo. * And yet among those who have embraced the 
gospel of Christ, there never was the least room for dispute about 
any fundamental; all Christians, at all times, and in all places, 
having ever been baptized into the profession of the same jaith, 
and into an obligation to obey the same commandments. And it 
being notorious that all the contentions that ever arose in the 
Christian world, have been merely about the several additions 

P °2 



212 OF THE SEVERAL DISPENSATIONS 

instead of attending to that more excellent way, 
which the same great and good apostle showed 
us * ; — that bond of perfectness, which he has so 
earnestly exhorted us to put on above all things t; 
— which he has taught us to esteem above all faith, 
and knowledge, or any miraculous gifts. 

But though the face of Christianity be still mi- 
serably darkened, and deformed; though some na- 
tions seem to be in their childhood yet, and cannot 
receive it ; and others grow so vicious and aban- 
doned as to be ready to reject it : — though in some 
ages it seems to have been hid in darkness, and 
sunk under ignorance and superstition ; in others, 
borne down with the torrent of licentiousness : yet, 
we have reason to conclude that upon the whole, 
its power is still visibly, or invisibly, enlarging 
over the world ; and that it will go on to do so, 
till the kingdom of Christ be fully come ; — till it be 
"within us, and known by all, from the least to the 
greatest ; — till the everlasting gospel X go forth, and 
be so thoroughly understood and embraced, as to 
bring on the fulness of the Gentiles; and by their 
means,. the restoration of God's ancient people the 
Jews ; as he has often foretold § ; and so the whole 

which every sect or party, in direct contradiction to the express 
command of their Master, have endeavoured presumptuously to 
annex, by their otvn authority, to his doctrines, and to his laws.' 
Id. Serm. lxxx. 

* 1 Cor. xii. 31. 

f 1 Coloss. iii. 14. 

\ Rev. xiv. 6. 

§ See the texts above, note (t) p. 204. Many more to the 



OF REVEALED RELIGION. 213 

earth shall be full of the knowledge of the Lord, as 
the waters cover the sea*. 

From hence it appears, that the objection men- 
tioned in the beginning of these discourses, is 
really groundless; and that the several queries there 
urged admit of a sufficient reply. — That nothing 
in the time, and manner of the Christian dispen- 
sations, proves inconsistent with infinite wisdom 
and goodness : — that God is by no means partial, 
in the distribution of his blessings ; but at all times 
takes care of all mankind : — and that this great 
plan of revelation was carried on, in the best man- 
ner, for the world in general: which ought chiefly 
to be regarded by us, as it is in the eye of our 
common Father. When we come to particular 
ages, and nations, it is the same as with particular 
persons ; the same benefits cannot be conferred 
on all ; and the dispensations of religion become 
perfectly analogous to those of providence in the 
course of both the natural, and the moral world f. 
If Christ was to come once for all, he must appear 
in some particular time and place ; which could 

same purpose are collected in a note to Part ii. c. 1 1. p. ] 8£- fol. 
of Kidder & Dem. To which may be added, Whitby, App. to 
Comm. on Rom. xi. and Treatise on the true Mill en. c. 2. Bur- 
net, de Stat. Mort. App. Wortkingtoris Essay, p. 295. Taylor 
on Rom. xi. 26. p. 344. Lovoth on Isai. xi. 11. Comp. Jortin, 
Rem. on E. H. Vol. III. p. 423, &c. and Hallet, Vol. III. 
Disc. x. and Worthington, B. Lect. S. 14. fin. 

* Is. xi. 9. Hab. xi. 14. 

f See this more at large in Bp. Butler's Analogy, Part ii. 
c. 6, &c. 



2l4f OF THE SEVERAL DISPENSATIONS 

not be equally near to all the successive gene- 
rations of mankind ; nor could all have the same 
privileges, of seeing and conversing with him in 
the flesh ; and as they are blessed who have not 
seen, and yet believed ; so are they too effectually, 
(though perhaps in a lower degree) who having 
not so much as heard of Christ, are yet in a good 
measure qualified to receive his doctrine, were it 
fairly delivered to them. 

The great scheme of our redemption in Christ 
was laid before the world began*; and if we take 
that account which the Scriptures give of its de- 
sign, we shall find the greatest of its benefits ex- 
tended to all mankind ; namely, the covenant for 
restoring the whole posterity of Adam, to that im- 
mortality which he forfeited. The Gift of God is 
eternal life through Jesus Christ our Lordf. Or, 
eternal life is not in any respect a property of 
our own nature, as derived from Adam ; but an 
additional privilege conferred by God, as the pur- 
chase of our Saviour and Redeemer Christ. Death 
was abolished, and life, and incorruptibility t, or a 

* Eph. i. 4. Col. i. 26. Tit. i. 2. 1 Pet. i. 20. 

f Rom. vi. 23. Comp. v. 15. and Hallet's Observat. Vol. I. 
p. 326, &c. or Layton's Tracts, in 2 volumes 4to. which contain 
an answer to all that was written in defence of the Soul's natural 
Immortality in that author's time. 

X A<pSago-ia, 2 Tim. i. 10. i. e. of the body raised, 1 Cor. xv. 
52. That the Christian revelation of immortality lays the chief, 
if not the whole stress on a resurrection, is plain from the texts 
cited to that purpose by Benson on 1 Thess. iv. 13. See more 
to the same purpose, in the following discourse on the nature 
and end of death. 



OF REVEALED RELIGION. 215 

life in incorruption*, fixed in the divine decrees 
from the beginning, in view of Christ's future ran- 
som t; though not so fully brought to light, or 
published to the world, till its actual accomplish- 
ment. 

As to any particular privileges that can be sup- 
posed to be annexed to the bare belief in him, or 
explicit profession of such belief; we have reason 
to suppose, that no less benefits were enjoyed by 
those good men of old, who by the dim light of 
prophecy, or tradition, beheld his day, and re- 
joiced in it; who saw these promises afar off, and 
were persuaded of them, and embraced themX. 
Faith in him to come was the same, in proportion 
to the evidence, as in him past ; and must be 
equally virtuous or meritorious § . So far then it 
might be the same thing whenever he came. 

And when we speak of the Christian scheme be- 
ing necessary to salvation, we should understand 
salvation in the scripture sense of that word ; as 
implying a particular state of happiness ; or as the 
Christian's heavenWi not as the sole condition of 



* 1 Cor. xv. 42, 53, 54. where the same word is used. 

f Matt. xx. 28. Mark x. 45. Act's xv, 1 1, 18. GaLiii. \J. 
Eph. i. 4. 1 Tim. ii. 5, 6. 2 Tim. i. g. Heb. ix. 15. 1 Pet. 
i. 20. Rev. xiii. 8. 

% Heb. xi. 13. Gal. iii. 8. 

§ SeeDennes Serm. Prop. G. p.53,&c. or Williams, B. Lect. 
fol. sect. 8. p. 232, 233. 

|| See Rymer's Represent, of Rev. Rel. p. 104. or Whitby on 
Rom. ii. 14. 



216 OP THE SEVERAL DISPENSATIONS 

enjoying everlasting life; or- as strictly necessary 
in all men, to the avoiding absolute misery ; or 
escaping the pains of hell. He has told us, that in 
his Father's house are many mansions; states suited 
to every degree of holiness, and virtue : and as it 
often appears that men under very different dis- 
pensations here, differ but almost insensibly from 
each other, in the abovementioned qualifications ; 
can we conceive, that their future state of retri- 
bution shall be so infinitely different as those of 
heaven, and hell, are commonly believed to be? 
No doubt, there are great advantages and sure 
promises, belonging to those, who have been so 
happy as to be included in the Christian covenant ; 
and so honest as to hold it in faith, and purity. 
But let not such exclude others from the mercies 
of their common Lord ; or murmur at the good 
man of the house, if these also receive every man 
his penny*. Whether they shall not sometime 
hereafter be called into the vineyard, and at length 
become acquainted with that person who has done 
so great things for them, as well as ust; or what 
amends may be made them for the want of those 
advantages which we here enjoy; is known only 
to that God of all mercies, in whose hands they 
are. What our Saviour said of the Gentiles, in 
contradistinction to the Jews, may be no less true 

* Matt. xx. 

f See Stainoes Enquiry into the State of those men in another 
life, who never heard of Christ in this, from Rev. xx. 



OP REVEALED RELIGION. 2l7 

between Christians, and the rest of the world that 
never heard of Christ, but yet are prepared to 
enter, and in a good measure worthy to be ad- 
mitted into his kingdom; — who have duly attended 
to that candle of the Lord, which is set up in the 
breast of every man ; and which would naturally 
lead such proficients to the clearer light of his 
gospel ; — other sheep I have, "which are not of this 
fold; them also I must bring, and they shall hear 
my voice ; and there shall be one fold and one shep- 
herd*. To them likewise at length may the times 
of refreshing come, from the presence of the Lord^. 
— However, the case of such will undoubtedly be 
very different from that of those, who perversely 
reject the counsel of God against themselves ; re- 
solved to trust to their own strength, and going 
about to establish their own righteousness; and not 
submitting themselves unto the righteousness of 
Godt. 

To conclude, with our blessed Saviour's admo- 
nition in reply to a like curious query §, If I will, 
that he tarry till I come, what is that to thee? follow 
thou me. 

Let us, instead of judging others, or hastily de- 
termining of their respective states, take care to 
set a due value on, and to secure our own salva- 
tion : instead of charging God foolishly, and un- 

* Joh. x. 16. Comp. Matt. viii. 11. and Luke xiii. 29. 
f Acts iii. 19. Comp. Rom. viii. 22. 
\ Rom. x. 3. 
§ John xxi. 22. 



218 OF THE SEVERAL DISPENSATIONS 

gratefully, for not having imparted the same be- 
nefits to all men, which we ourselves enjoy ; let us 
rather be giving him particular thanks for this his 
unspeakable Gift; and endeavour to employ it to 
his glory. Let us be intent on studying the word 
of God ; and careful to interpret it in such a man- 
ner, as may do honour to its author ; and at all 
times encourage a free, fair, and an impartial ex- 
amination of it # . It is now high time to do this, 

* I must here beg leave to refer the reader, to that excellent 
conclusion, which accompanies Bp. Hares difficulties, and dis- 
couragements in the study of the scriptures. Supposed to have been 
written by Dr. &. Clarke. Dr. Benson 's note on the last verse of 
2 Pet. hi. is likewise so very apposite to the case in hand, that I 
cannot avoid citing some part of it. { This may reprove those 
slothful Protestants, who will not read the scriptures with that 
care and attention, which is requisite to the understanding of 
them : — and much more those, who are professed enemies to in- 
creasing knowledge; who would have all new discoveries care- 
fully suppressed ; and would have Christians steadily adhere to 
the articles and traditions received from their fallible forefathers: 
i.e. We are never to gain more knowledge, never (by any means) 
to grow wiser. Whereas, what reason can be assigned, why we 
should not reject the mistakes of our forefathers, as they rejected 
•those of the church of Rome, and of their forefathers? They 
who are afraid of new light, and increasing knowledge, seem to 
betray a bad cause, and to be conscious that their opinions will 
not stand the test of a severe examination. And they plainly 
contradict this advice, or direction of St. Peter, But grow in 
grace, and in the knowledge of our Lord and Saviour Jesus 
Christ.' 

Some excellent rules for studying the holy scriptures, maybe 
found in Jefferys Discourses on 2 Tim. hi. 15, 16, 17« Take 
the following specimen of his taste and temper. < If to this 
r_the history of the occasion of each discourse in the epistles'] be 
added some literal rather than doctrinal exposition; and men 



OF REVEALED RELIGION. 219 

and to awake out of sleep, since our visitation is 
much nearer than when we first believed : and it 
is devoutly to be wished, that we could be per- 
suaded to examine our own state, before others 



come to the word of God to fetch their religious opinions from 
thence, and do not, for the governing the sense of the scriptures, 
bring their opinions with them thither; this, with an honest and 
good heart, will help men to understand the truths of God, 
and the truths of religion. And he that is thus taught of God, 
being the disciple of him and his Son, shall have an idea of re- 
ligion most pure and divine.'— Tracts, Vol. II. p. 259. ' This 
would appear fully to every judicious Christian, if the folly of 
men had not mixed itself with the wisdom of God; and the doc- 
trine of Christianity had been preserved in the original purity and 
simplicity, with which it was delivered by the Divine Author, 
and such as it is still in the divine records which are the stand- 
ard thereof. What these mixtures and adulterations of the doc- 
trine of religion are, which have prevailed in any place or age, 
need not be named to him, who is resolved to answer the charac- 
ter of a disciple of Christ, and to admit nothing for Christianity 
or any part of it, but what is taught of God. And if with this 
caution, men inquire after the truth, as it is in Jesus, the-* T shall 
easily find it in the holy scriptures, without any alloy : though it 
be never so hard to find it any where else. If after such inquiry 
and information, the man has judgment to discern the differences 
that are between one part of religion, and another; as before he 
did discern the differences that are, between one part of the holy 
scriptures, and another, he shall establish such a notion of religion, 
and such a method of studying it, that no seducer can alienate 
him from his religion; no time can make him weary of searching 
into it. He will find an entertainment to his mind for ever in the 
contemplation of God, according to the manifestations he has 
made of himself in his word, and by his works ; and the employ- 
ment of heaven, which will be eternal, is happily begun on 
earth. Happy is the man, who hath from his youth been accus- 
tomed to this exercise ! his improvement will be great, and his 
end blessed.' lb. p. 260. 



220 



OF THE SEVERAL DISPENSATIONS 



are obliged to do it for us # ; that we were heartily 
disposed to help and forward, rather than check 
the progress of every serious inquiry; and stop 
any farther improvements in the knowledge of 
that, which of all things deserves, and wants it 
most*)*; — rather than withstand a general reform- 
ation in religion, by rigorously insisting on, and 
obtruding such things for doctrine, as are found 
to be but the commandments of men, and very 
foreign to the essence of Christianity, instead of 
either entertaining that anti-christian kind of spi- 
rit which calls down fire from heaven on all who 

* ' Is it not a standing argument that Religion has been too 
much confined in all countries, that the body of the Clergy have 
never reformed themselves ; and that all Reformations have ever 
been forced upon them, and have generally been attended with 
the most horrible persecutions, and dangerous convulsions in the 
state?' Priestley on Civ. Gov. p. 138. 

f ' The next step towards the increase of Christ's kingdom 
must be a farther improvement of Christianity, and of those who 
receive and profess it. The church of Rome is not the only 
church that wants amendment. Other Christian societies, which 
have separated themselves from her, and from her grosser de- 
fects, are departed more or less from the original simplicity of 
the gospel, and have mixed some doctrines of men with the word 
of God, and so stand in need of some improvement. It is there- 
fore to be hoped, that a time will come when religion will have 
a fairer and a more alluring aspect ; when Christians will be 
united, not in opinion as to all theological points ; for that is im- 
possible, whilst men are men ; but that they will be united in be- 
nevolence and charity, in intercommunion, and in one common 
and simple profession of faith! Jortins Remarks on E. H. 
Vol. III. p. 445. Comp. Le Clerc, de eligenda inter dissentientes 
Christianos sententia, annexed to his ed. of Grot, de Ver. Rel. 
Christ. 



OF REVEALED RELIGION. 221 

do not immediately receive us.; which delights in 
straitening the way that leads to life, and shutting 
others out from the kingdom of heaven; or in- 
curring the woe denounced against those hypo- 
crites, who are desirous of lading men with heavy 
burdens, —with binding upon them things which 
are too grievous to be borne ; and which they 
know or might know, that none need touch with 
one of their fingers *. 

As we see the faults and follies of past ages, a 
double woe will be upon us, if, instead of taking 
warning by them, and avoiding the like ; we are 
resolved to tread the same steps, and thereby fill 
up the measure of our fathers. 

Let us then, who have opportunity afforded us 
for this purpose, think on these things, and study 
to discern the signs of the times ; that we may be 
prepared for them, and profit by them : that we 
may not only save ourselves in the day of trouble, 
but also contribute somewhat to the safety of our 

* Matt, xxiii. Lulce xi. e That religion which has no good- 
ness, has no truth in it : for the religion, which God has given 
us, is entirely for our good. Sobriety is good; for the individual 
in the first instance, and for the society in the second. Righteous- 
ness is good ; for the society in the first instance, and for the in- 
dividual in the second. Godliness is good for both : as it enforces 
sobriety and rif* .^ousness ; and as it engages the protection of 
the supr -c Governor of the world. There is nothing in Chris- 
tianity but these ; and what is subservient to these ; and such a 
religion none who understand their own good, and wish well to 
others, can either be desirous or willing to be discharged from.' 
Jeffery on Phil. i. 10. Vol. II. p. 380. a piece well worthy the 
perusing. 



222 OF THE SEVERAL DISPENSATIONS, &C. 

Jerusalem; and be ready to defend it, whenever, 
or from what quarter soever, the enemy cometh. 

As we live in a more enlightened age, and are 
intrusted with a greater share of talents ; let us be 
persuaded to walk worthy of it, and endeavour to 
excel others as much in our improvements. Above 
all things let us labour to bring forth the genuine 
fruits of our religion, in true holiness and virtue ; 
and daily draw nigh unto God, in the imitation of 
his moral perfections ; which is the sum and sub- 
stance, the great end and aim, of all religion. 



THEORY. 

PART III. 

THE PROGRESS OF 

NATURAL RELIGION AND SCIENCE, 

OR 

THE CONTINUAL IMPROVEMENT OF THE WORLD 
IN GENERAL. 



Antiquity I unfeignedly honour and reverence; but why I should be bound to re- 
verence the rust and refuse, the dross and dregs, the warts and wens thereof, I 
am yet to seek. — As in the little, so in the great world, reason will tell you, that 
old age, or antiquity, is to be accounted by the farther distance from the be- 
ginning, and the nearer approach to the end: and as grey beards are for wis- 
dom and judgment to be preferred before young green heads, because they have 
more experience in affairs; so likewise for the same cause, the present times are 
to be preferred before the infancy or youth of the world, having the history and 
practice of former age's to inform us, which they wanted. — In disgracing the 
present times therefore, you disgrace antiquity properly so called. 

Hakewii/l, ApoL B. v. p. 133. 

Certainly every Medicine is an Innovation ; and he that will not apply new 
remedies must expect new evils: for Time is the greatest Innovator: and if 
Time of course alter things for the worse, and Wisdom and Council shall not 
labour to alter them for the better, what will be the end ? 

Bacon, JSss. xxiv. 



THE PROGRESS OF 



NATURAL RELIGION AND SCIENCE, 



OR 



THE CONTINUAL IMPROVEMENT OF THE WORLD 
IN GENERAL. 



ECCLES. vii. 10. 



Say not thou, What is the cause that the former days 
were better than these ? for thou dost not inquire 
wisely concerning this. 

The badness of the times, has been a common 
topic of complaint in every age * ; and that they 
are growing worse and worse continually, is what 
some persons think themselves obliged to assert, 
how hard soever they may find it to account for 
this perpetual depravation. The former of these 
arguments, if urged only to expose and give a 
check to some particular, predominant vices (for 
which indeed all ages have afforded too much 

* See Dr. Ibbofs Serm. on New Year's Day, v. 1. sect. 1 6. 
compare Bp. Fleetwood's Charge at his primary Visitation at 
Ely. 

Q 



226 THE PROGRESS OF 

room), may sometimes be of use, and even neces- 
sary. But when the latter is added to it, and both 
carried so far as to make us discontented with , 
ourselves, and uneasy towards one another ; — to 
set us a quarrelling with the station and society 
in which we are placed ; a murmuring at, and 
speaking evil of the government we live under ; — 
despising every human constitution, and even re- 
pining at the conduct of divine Providence, and 
mistaking the issue of its dispensations to such 
a degree as must confound our judgment and 
unhinge our faith in the unlimited wisdom and 
goodness of their Author : — when things are come 
to such a pass, it is high time to correct an error 
of this kind, and inquire into the true state and 
history of the world, in the above-mentioned par- 
ticular. 

In order to which, I purpose in the first place, 

I. To shew the falsity of this complaint in 
several respects. 

II. To point out so many of its ill consequences 
as may be sufficient to justify the Preacher's ob- 
servation in the text, viz. that this way of judging 
is no very wise one. 

The design of the book from which these words 
are taken, was to examine into the course of this 
world in general ; to consider the nature of its 
enjoyments, and the ends commonly proposed by 
us in our pursuit of them. No one saw farther 
into these things, or better understood their real 
value ; none had a mind more refined, and ele- 



NATURAL RELIGION AND SCIENCE. - 2^7 

vated above them, or could in a more lively man- 
ner display the vanity and emptiness thereof on 
some occasions, than king Solomon ; yet, where he 
meets with such persons as treat the subject so 
very injudiciously, that they both disparage the 
works of God, by representing them to be ever 
going backward, and on the decline ; and distract 
the minds of men, by teaching them to under- 
value and contemn the present benefits, through 
an invidious retrospect to former days : — when 
matters are placed in this light, we find him ab- 
solutely disapproving of the view, and all those 
questions which arise from thence ; intimating, 
that the foundation of them is not true in fact. 

To make this appear more fully, let us consider 
some of the advantages of life, both natural and 
acquired; in order to see, whether there be any 
signs that these are now dispensed in a less liberal 
way than formerly, or whether the reverse is not 
more probable. 

As to the fruitfulness of the earth and clemency 
of seasons, the temperature of the air and in- 
fluence of heavenly bodies, the vulgar mistake of 
their continual decay, and tendency to dissolution, 
has long since been exploded *. 

* A sufficient confutation of it may be seen in Hakevoill, 
Apol. passim. There is a little book on the same subject by 
Jo. Jonstonus, a Polander, and entitled de Nature? Constantia, 
Ed. Amstel. 1632. which contains some valuable observations, 
though the author owns that his work is chiefly extracted from 
Hakewill, p» 160. 

q2 



228 THE PROGRESS OF 

Whatever might have been the employment of 
man, had he continued innocent (who must have 
been originally designed for some employment, 
since we find Adam not exempted from the care of 
dressing and keeping that delightful spot of ground 
on which he was placed*); upon his fall, a state 
of greater toil and labour became necessary, in 
order to secure the virtue, health, and safety of the 
species, in any tolerable degree t: on which ac- 
count the earth is represented as lying under 
an extraordinary curse of barrenness ; which has 
been generally thought to have continued and 
received additions at the deluge ; and very plau- 
sible reasons were assigned for this opinion t; 
which commonly prevailed till a learned prelate § 
shewed us, from the circumstances of the history, 
that the direct contrary was fact ||. For some time 

That some climates are more mild and temperate now than 
they were in former times, See Humes Essays Mor. Polit. &c. 
Ess. xi. Add Phil. Trans. V. 58, No. Q. and that this is chiefly 
owing to the lands being better cultivated, may be seen in Ob- 
servations on the Statutes, p. I89, and 321. 2d Ed. 

* Gen. ii. 15. 

f See King, Or. of E. p. 1 72, note 33.4th Ed. and the authors 
there referred to. To which add JVorthingtons Essay on Mans 
Redemption, who has treated this point more particularly, c. 3. 
p. 64, &c. 

% These are collected in Univ. Hist. Vol. I. p. 10(3. 

§ Bp. Sherlock, Use and Intent of Proph. Disc. iv. Comp. 
Worthington on the same subject, Ess. p. 84, &c. 

|| The great fertility of the earth immediately after the deluge, 
is what some think gave rise to the stories of the Golden Age 
among the poets ; 

1 cumjruges tellus inarataferebat, 

Nee renovatus ager gravidis canebat Aristis, &c. 



NATURAL RELIGION AND SCIENCE. 223 

afterwards, the longevity of mankind was very 
necessary, for peopling the world and propagating 
arts*; though I should think it difficult to point 
out the natural causes of this longevity, and the 
following changes ; at least, such as can be made 
consistent with the forementioned opinion f. Since, 
if the earth were corrupted to such a degree at 
the universal deluge as to lay a foundation for the 
shortening the period of human life, this effect, 
one would imagine, should have been more evi- 
dent while these same causes must be fresh, and 
operate most forcibly, notwithstanding all the 

* See Halceuoilly p. 42. Joseph. L. i. c. 3. Winder, p. J8, 7Q. 
Le Clerc on Gen. v. 27. Cum pauci essent homines in terris, 
necesse erat parentes diu vivere, ut liberis suis auxilio essent, et 
se contra feras, aliaque vitse incommoda, una tutarentur : alioqui 
si parentes ssepe liberos impuberes orbos reliquissent, aut ea 
setate interiissent, qua liberi rudiores nondum sibi satis prospi- 
cere poterant, de multis familiis actum fuisset. Cum omnia ex- 
perientia discerentur, neque ea posset in liberos adolescentes 
transmitti; ut ea posteris usui esset, diu cum illis parentes vivere 
oportuit. — Haec certe longsevitas in rudi estate et scribendi im- 
peritia, ad historiae et annorum certam memoriam servandam 
plane necessaria erat: cum nee sic quidem satis incolumis ad 
nos pervenerit. Id. ib. 

f Some of the supposed ones are set down by the last men- 
tioned writer ; who, after all, is forced to recur to a particular 
Providence for the event, with the noted Rabbi, who determines 
it to have been Opus Providentice, non Natures. Comp. Buddei, 
Hist. Eccl. Vol. I. p. 151. or Daivson on Gen, iv. v. p. 59. 67. 
Worthington supposes a decay in the constitution of Noah's sons, 
immediately occasioned by the rains and waters of the deluge, 
Ess. p. 74, &c. Had such a cause been adequate to the effect, 
would there not have been some appearance of its taking place 
much sooner ; and not by halves, and at such distant periods ; as 
in the following note ? 



2S0 THE PROGRESS OF 

strength of its original stamina ; not to repeat the 
proof that this supposed corruption is a vulgar 
error. This great change, therefore, seems to 
have been owing to a positive appointment of the 
Deity, distinct from, and subsequent to, that of 
Noah's flood, and introduced for reasons which 
took place some ages after it ; and may be con- 
ceived as a new dispensation, necessary for the 
future government of the world, in every age(u). 

(u) See Taylor on Orig. Sin. p. 67. i When God had de- 
termined in himself, and promised to Noah, never to destroy the 
world again by such an universal destruction, till the last and 
final judgment; it was necessary, by degrees, to shorten the lives 
of men ; which was the most effectual means to make them more 
governable,, and to remove bad examples out of the world ; which 
would hinder the spreading of the infection, and people and 
reform the world again by new examples of piety and virtue : for 
when there are such quick successions of men, there are few ages, 
but have some great and brave examples, which give a new and 
better spirit to the world.' Sherlock on Death, c. 3. sect. 2. ' Sin 
brought death in first, and yet man lived almost a thousand years. 
But he sinned more, and then death came nearer to him: for 
when all the world was first drowned in wickedness, and then in 
water, God cut him shorter by one half; and five hundred years 
was his ordinary period. And man sinned still, and had strange 
imaginations, and built towers in the air ; and then about Pelegs 
time, God cut him shorter by one half yet : two hundred and odd 
years was his determination. And yet the generations of the 
world returned not unanimously to God; and God cut him off 
another half yet, and reduced him to an hundred and twenty 
years. — But if God had gone on still in the same method, and 
shortened our days as we multiplied our sins, we should have been 
but as an Ephemeron ; man should have lived the life of a fly, or 
a gourd. — But God seeing Man's thoughts mere only evil con- 
tinually, he was resolved no longer to strive with him, nor destroy 
the kind, but punish individuals only, and single persons ; and if 



NATURAL RELIGION AND SCIENCE. 231 

However, in David's time, we find the life of man 
fixed to the same length in general that it has at 
present*; and ever since, have reason to believe, 
that the constitution of mankind in general, as well 
as the state of the earth, and heavens, whereon 
that ever must depend, has, at all times, been 
much the same as we now find itf ; and may rest 

they sinned, or if they did obey, regularly their life should be pro- 
portionable.' Taylor, Life of Christ, p. 305. I shall here add 
the observation of a friend, which is connected with the present 
subject. — It is very plain by the unoccupied spaces and super- 
fluous produce of the earth, that it was intended to be inhabited 
by many myriads more than ever existed upon it, and whose 
existence has only been prevented or cut short by the un- 
righteous inventions of men ; this complete replenishing of the 
earth would probably have been the consequence of Adams 
obedience: but his fall having broken in upon this scheme, it 
became the wise and good providence of God to limit the gene- 
rations of men to a certain proportion, and to keep the balance 
in such sort, that maugre all the inventions of men themselves 
to prolong human life, or to increase the species, the earth 
should never be stocked with inhabitants beyond such a pro- 
portion, till they were duly disposed to apply the aids and expe- 
dients of religion to their preservation and felicity. To multiply 
mankind, while iniquity abounds, and the love of so large a 
majority is waxen cold; or in other words, to replenish the 
earth, whilst the appetites of its inhabitants are so inflamed, 
would only be to multiply new generations of cut-throats and 
oppressors, whose engrossing maw would quickly reduce the 
species to [perhaps far below] the ordinary proportion. 

* The days of our years are three score years and ten, &c. 
Ps. xc. 10. This is entitled a prayer of Moses, but cannot be 
of that date which the title imports, since in Moses's time, most of 
the persons mentioned in scripture lived to an age far exceed- 
ing that standard. 

f See Sir W. Temples Works, Vol. I, p. 276, &c. Sir T. P. 



232 THE PROGRESS OF 

satisfied, that the original promise has ever been, 
and will be made good ; that "while the earth re- 
maineth, seed-time and harvest, and cold and heat, 
and summer and winter, and day and night shall not 
cease*, or be less useful to mankind; and there- 
fore may conclude, that the distribution and en- 
joyment of, what I call, the natural advantages 
of life, is so far from a continual decline, that 
these have been at all times in themselves pretty 
equal, and rather improving t, as they receive 
assistance, which they do very greatly, from the 

Blount, Ess. iv. p. 188, 192, &c. or Ld. Bacons, Hist, of Life 
and Death. Haketvill, B. iii. c. 1 . sect. 7, &c. Hist, of Caribbee 
Islands, B. ii. c. 24. 

That the stature of man in this age is the same as it was near 
three thousand years ago, appears from Greaves 's account of the 
monument in the Egyptian pyramid. Derham, Phys. Theol. B. 
v. c. 4. note 4. Add Diss. Crit. de Hominibus specie et ortu inter 
se non difFerentibus, c. 4. inter Fabricii Opusc. Hamb. 1738; 
and Hakewill, B. hi. c. 3, 4, 5. and some late accounts of several 
tribes among the Paiagonians. The same observation is made 
of man's age, by Plot, N. H. of Staffordshire, c. 8. sect. 102. 
Of his strength, by Hakevoill, B. iii. c. 5. sect. 5. That we have 
had several very late instances of persons, whose longevity ex- 
ceeded that of the patriarchal age, may be seen in Worthingtoris, 
Essay, p. 417. Comp. Huet. Alnet. Quaest. L. ii. c. 12. sect. 4. 
Mortons, N. H. of Northamptonshire, c. 8. Jonston. de Naturae 
constantia, Prop. v. Art. I. 11. Campbell's Political Survey, 
C. 4- It appears from the London accounts during the interval 
of thirty years, viz. from 1/28 to \J5J inclusive, that 2979 per- 
sons were living at go, 2 at 100, 10 at 110^ and 1 at 138. Phil. 
Trans. Vol. LII. Part i. Art. 1 I . 

* Gen. viii, 22. 

f The comparative mildness of the seasons is shewn by Hume. 
Polit, Disc, x, Ess, 



NATURAL RELIGION AND SCIENCE. 233 

acquired ones ; which we are in the next place to 
consider. 

The late invention of arts and sciences is usually 
insisted on, and very justly, in our dispute with 
atheists, against the eternity of the w r orld ; and 
their continual progress, though perhaps seldom 
attended to, seems to be a point no less necessary 
to complete the argument. For if it can be shewn, 
either that these which we now have, or others of 
equal use, were discovered long ago, and dropped 
again, and subject to their several revolutions, 
as has been asserted by a profligate writer*, why 
should not we grant from analogy, that the world 
itself has undergone the like changes? that the 
same time and chance has happened to all things 
concerning it and its inhabitants? — But I find no 
ground to believe that there have been such vi- 
cissitudes in nature, or so much as one valuable 
art, or very useful branch of science, wholly lost 
since the creation to this day(v). 

* l Arts and sciences grow up, flourish, decay, die, and return 
again under the same or other forms, after periods which appear 
long to us, however short they may be, compared with the 
immense duration of the systems of created being. These pe- 
riods are so disproportionate to all human means of preserving 
the memory of things, that when the same things return, we 
take frequently for a new discovery, the revival of an art or 
science long before known.' Ld. Bolingbroke, Ess. iii. p. 236. 
See also his Letter, occasioned by one of Abp. Tillotsons Ser- 
mons ; Works, Vol. III. p. 265, &c. The same wild system 
has since been supported by Toulmin, Antiquity and Duration of 
the World, 1780* 

(v) For proof of this, see the pretended instances of lost arts 



234; THE PROGRESS OF 

In a history of the world, which has been proved 

in PanciroUus, which, upon examination, will appear all to be 
either manifestly false, or frivolous ; or of such trifles as have 
been dropped by disuse. ' In what PanciroUus says of certain arts, 
which according to him were known to the ancients, and have 
been since lost, there are almost as many mistakes and puerilities 
as words : The arts which he speaks of, either never existed, or 
they exist to this day, and in a more perfect state than ever.' Go- 
guet, Pref. p.7(*). To which may be added Wottons Pref. toRefl. 
on anc. and mod. L. ' I will agree — that several arts in the 
world have been lost, and others, after a time again revived; 
but then these have been such arts as have been more curious 
than useful ; and have rather been ornamental than beneficial to 
mankind ; and there has been some good reason to be given for 
their disuse ; either by their growing out of fashion, or by some 
more easy and commodious invention. Thus the art of glass- 
painting was lost about the time of the Reformation*, when the 
images of saints were not so highly esteemed, and churches be- 
gan to be more gravely adorned. Thus the use of archers in an 
army has been laid aside since the invention of pikes and guns. 
But who can imagine that the art of the smith and the carpenter 
should ever be forgot after the first invention ; unless we could 
suppose that houses, and all sorts of utensils and conveniences 



* This seems to be a vulgar error. See glass-painting in Chambers's Cyclo- 
pedia, or Spectacle de la Nature, Vol. III. p. 219. or Mr. Walpole's Anecdotes 
of Painting, Vol. II. p. 15, &c. 

Of Cement, Sped. ib. p. 228. Add Motte's Abr. Phil. Trans. Vol. II. Part iv. 
p. 62, 63. From hence it may be concluded, that the firmness of that Cement 
which is observable in old walls, &c. must in a great measure be the effect of 
time, and owing more to the attractive contiguity of its several ingredients, and 
the continual transudation of that lime, nitre, salts, &c. of which the mortar 
consists, than to any peculiar skill shewn by the ancients in its original com- 
position. 

If Monsr. Loriot's so much celebrated discovery* of a Cement, made by quick 
lime, equal to that which he has attributed to the Greeks and Romans, were of 
much consequence in this case, we should in all probability have heard more of it 
since its first publication. 

* See his Practical Essay on that subject, reprinted, London, 1774. 



NATURAL RELIGION AND SCIENCE. 235 

by a late unexceptionable writer* to be of all 
others the most ancient and authentic, and which 
carries its accounts as high as could be expected 
fron. any history; even to the forming and first 
peopling of the world itself, and the original di- 
vision of the nations : in this, we have the birth 
and genealogy, the names and characters, of the 
several founders of each state and kingdom, as 
well as the inventors even of manual arts, delivered 
down(w); and from the sober air of truth, and 

should grow out of fashion ; and it would be the mode for men 
to live like colts and wild asses ? Unless men could be supposed 
to forget the use of eating and drinking, X am confident they 
could never forget the art of plowing and sowing, and pressing 
the grape.' Nicholls's Conf. Part. i. And the same may be said 
of navigation, notwithstanding all that Ld. Bolingbrohe advances 
to the contrary. Ess. hi. p. 236. See more of this in Wotton's 
Pref. p. 14, &c. 2d ed. Comp. Mod. Part of Univ. Hist. B. xviii. 
c. 12, Sect. 6. Fin. and Goguet, on the origin of Laws, Arts, and 
Sciences, or the Chron. Index of inventions and improvements, 
in Biogr. Brit. vol. ult. 

* Newton, Chron. 

(w) Cain builded a city, or the first city, Gen. iv. \J. add 
Gen. x. 8, 9, &c. Jabal was the father oj 'such as dwell in tents, 
and of such as have cattle : and his brothers name was Jubal ; he 
was the father of all such as handle the harp and the organ: and 
Tubal Cain was an instructor of every artificer in brass and iron ; 
or a forger of arms. Gen. iv. 20, &c. After the food, Noah 
began to be a husbandman, and he planted a vineyard, Gen. ix. 20. 
or being a husbandman, he planted vines together, and improved 
the fruit of them, [v. Cleric, or Patrick in loc] So late as 
Abraham's time, we find there was enough of the best land un- 
occupied for both him and Lot to choose out of; Gen. xiii. Q. 
which (as the author of Biblioth. Bibl. observes, p. 335.) is a 
most illustrious testimony for the late peopling of the world, 



236 THE PROGRESS OF 

that simplicity which runs through the whole 
narrative, have much more reason to depend 
upon it, than on the boasting fabulous antiquities 
of Greece and Egypt : to obviate which, was pro- 
bably one great design of this relator (x). From 

and by consequence for the truth of the Mosaic history of the 
creation and deluge ; inasmuch as it appears by this, that the 
most pleasant and most fruitful country of the whole earth, and 
which, in a few hundreds of years afterward, was so exceeding 
populous ; was yet in the days of Abraham so very thinly peopled, 
that even large tracts were left in a manner uncultivated and 
without proprietor. So little ground is there for that assertion 
of Ld. Bolingbroke, on which he builds very largely ; ' Nations 
were civilized, wise constitutions of government were framed, 
arts and sciences were invented and improved, long before the 
remotest time to which any history or tradition extends.' Vol. 
IV. p. 231. 

(x) Historia sua Moses Israelitarum animos a vicinorum fabu- 

lis, adeoque religionibus, quae ssepe iis nitebantur, alienare ad- 

gressus est. — Non modo mundum creatum docet, quod videntur 

etiam credidisse, vel potius ex veteribus monumentis scivisse, 

vicini ; sed etiam quot fuissent aetates ab initio mundi ad sua 

tempora ostendit, singulasque personas generatus enumeravit, ut 

ingenti illi numero cBtatum, qui ab ^igyptiis jactabatur, etinsua 

quidem regione fuisse dicebatur, verum opponeret. — Vide Jacta- 

tiones iEgyptiorum de gentis suae antiquitate apud Ezek. xxix. 3. 

et quae habemus ad Num. xiii.23. At ostendit Moses, Gen. x. 6. 

post diluvium demum a Chami posteris, a Babylone illuc pro- 

fectis, fuisse cultam iEgyptum. Plurima etiam de generatione 

hominum in sua regione, deque diluvio, mentiebantur iEgyptii ; 

quae habet Diodor. L. i. Multa jactabant de rerum omnium 

apud se inventione, quae apud eundem leguntur. Quorum ple- 

raque obiter eonfutat Moses alia plane narrati one, aliisque rerum 

inventoribus indicatis. Vide quae diximus ad Gen. iv. 21, 22. 

Osiridi etiam suo agricultural, et vini e racemis exprimendi in- 

ventionem tribuebant iEgyptii, quae Noachi fuit, ut docet Moses 

Cap. ix. 20. Cleric. Proleg. ad Comm. Diss. iii. de script. 



NATURAL RELIGION AND SCIENCE. 23? 

whom we learn, that neither the planting of the 
world, nor the introduction of arts and sciences, 
were of so early a date, as they have usually been 
represented *. 

Pent. p. 37. Id. in indice ad Vineam — Originem etiam musicae, 
quanquam initio rudis, omitterenoluisse videtur Moses, ut osten- 
deret mentiri iEgyptios, qui ejus inventionem Thouthi iEgyptio, 
amico Osiridis, qui post diluvium vixit, acceptam ferebant. Diod. 
Sic. L. i. p. 15. Ed. Rhod. Plato de Leg. ii. p. 5/7- Tubal- 
Cainem quoque omne aeris et ferri opificium expolientem, contra 
iEgyptios a Mose memoratum credibile est ; illi in JEgypto, reg- 
nante Osiride, dictitabant, in Thebaide aeris et auri cudendi in- 
ventis artibus, anna esse facta, quibus occidendojeras, et terra m 
colendo, earn studiose cultiorem redderent, et q. seq. ap. Diod.lL. 
i. p. 14. Id. in Gen. iv. 21, 22. Num. xiii. 23. Chebron qui- 
demseptem annisante JEgypiiacam Tanin conditajuerat — Obiter 
retundit Moses iEgyptiorum superbiam, qui se primos mortalium, 
suasque proinde urbes omnium antiquissimas jactabant, Ezelc. 
xxix. 3. Diod. Sic. L. i. Bibl. p. Q. Justin. L. ii. c. 1. Cleric* 
in Num. xiii. 22. Comp. id. in Es. xviii. 2. 

* Though Noah and his sons had, doubtless, some knowledge 
of the inventions of the Antediluvians, and probably acquainted 
their descendants with such of them as were most obvious and 
useful in common life ; yet it is not to be imagined that any of 
the more curious arts, or speculative sciences, were improved in 
any degree, supposing them to have been known or invented, 
till some considerable time after the dispersion. — For on their 
settling in any country, they found it employment sufficient to 
cultivate the land (which yet for want of separate property, 
and security in their possessions, in those early times, they im- 
proved no farther than barely to supply their necessities), and 
to provide themselves habitations and necessaries, for their 
mutual comfort and subsistence*. Besides this, they were 
often obliged to remove from one place to another, where they 
could more conveniently reside ; and it was a great while before 

• Vid. Thucid. L. i, eub in, 



238 THE PROGRESS OF 

Most eminent nations, like great families, have 
at all times been fond of crying up their pedigree, 
and carrying it as high as possible*; and where 
no marks remain of the successive alterations in 
their state, are apt to imagine that it has always 
been the same. Hence the many foolish pre- 
tences among the ancients, to their being abo- 
rigifies of the countries they had inhabited time 
out of mind : hence were they led to make their 
several gods the founders of their government t. 
They knew but very little of the world ; and the 
tradition which they had of that little was so far 
mixed and corrupted with romance, that it served 
only to confound themf. Upon the removal of 

they came to embody themselves together in towns and cities, 
and from thence to spread into provinces, and to settle the 
bounds and extent of their territories *. Two or three ages at 
least must have been spent in this manner ; and it is not very 
likely they should amuse themselves with celestial observations 
in particular, when they had so many more pressing affairs to 
mind. Univ. Hist. B. i. c. 2. p. 173. 

* V. Macpherson, Origin of ancient Caledonians, &c. Diss. I. 

\ Datur haec venia antiquitati, ut miscendo humana divinis, 
primordia urbium augustiora faciat ; says Liv. Pref. Hist. L. i. 
very honestly. The same humour among Christian countries, 
of carrying up the original of their churches either to some 
apostle, or apostolical person, is no less honestly censured by 
Moshem. de Rebus Christ, ante Const. M. p. 84, &c. 

+ The grounds of the uncertainty of ancient history may be 
seen in Stilling fleet, Or. Sac. B. i. c. 1. sect. 16. 18, &c. Comp. 
Bryant's accurate acct. of it, pass. Of the Egyptian in particular, 
see Shatvs Travels, p. 417- 442. Comp. Baker on Hist, and 

• StUlingfeet, Or. S. B. i. c. 1. sect. 16. 



NATURAL RELIGION AND SCIENCE. 239 

this cloud, by the more diligent and accurate 
inquiry of the moderns, we see ancient history 
beginning to clear up, the world puts on a very 
different face, and all parts of it appear conform- 
able to each other, and to the late better known 
course of things ; as is made out very clearly, 
in various instances, by a learned and ingenious 
writer *. — We find the marvellous in all the annals 
of those times, and more especially in the great 
point of their antiquity, exceedingly reduced t, 

Chron. Reflect, c. 10, and 11. Shuckford, Vol. II. B. viii. 
Winder, Vol. II. c. 10. sect. 4, &c. Bp. Clayton's Remarks on 
the Origin of Hieroglyphics, p. 58, &c. Goguet, Vol. III. Diss. 
iii. p. 269. That the Babylonish empire was not so old as has 
been pretended, See Le Clerc on Gen. x. 10. Concerning the 
fabulous antiquity of the Chinese, See Conclusion of Mod. Hist. 
II. p. 95. Fol. 

* V. Bryant Analysis, pass. 

f l Till men come to a scrutiny, they are very apt to imagine 
that a number is vastly greater than it is. I have often asked 
people to guess how many men there have been in a direct line 
between the present king of England and Adam, meaning only 
one man in a generation ; the king's father, grandfather, &c. 
The answer made upon a sudden conjecture, has always been, 
some thousand ; whereas it is evident from a calculation, there 
have not been two hundred. For the space of time between 
Adam and Christ, let us take the genealogy of our Saviour, 
preserved by St. Luke, in which the names between Adam and 
Christ, exclusive of both, are but seventy-four. From the birth 
of Christ to the birth of the king, were sixteen hundred and 
eighty years. Let it be supposed, that in the list of the king's 
progenitors, every son was born when his father was twenty- 
five years old, which is as early as can be supposed, one with 
another. According to this supposition, there were four ge- 
nerations in every hundred years : i. e. in those sixteen hundred 
and eighty-three years, there were sixty-seven generations; 



240 THE PROGRESS OP 

and our own plain accounts still more and more 
confirmed : whence we may be convinced, that 
both the peopling and cultivation of the earth 
arose at first from a few, low beginnings ; that it 
very gradually spread itself from some one centre*; 

which sixty-seven, added to the foregoing seventy-four, will- 
make no more than a hundred and forty-one.' Hallet on Heb. 
xi. 7. Note a. p. 17. Comp. Goguet, Vol. III. Diss. hi. pr. 
Bryant Anal. Anct. Mythol. pass. 

* This has been observed by Is. Casaubon in one respect, 
viz. in relation to language. Est enim verissimum, says he, 
linguas cceteras eo manifestiora et magis expressa originis He- 
braiccB vestigia servasse, et nunc servare, quo propius ab antiqua 
et prima hominum sede abfuerunt, &c. A confirmation of it in 
some other respects, may be had from the following very re- 
markable particular, as Hartley justly calls it; Observ. on Man, 
V. II. p. 113. 'It appears from history, that the different 
nations of the world have had, cceteris paribus, more or less 
knowledge, civil and religious, in proportion as they were nearer 
to, or had more intimate communication with, Egypt, Palestine, 
Chaldea, and the other countries that were inhabited by the 
most eminent persons amongst the first descendants of Noah; 
and by those who are said in scripture to have had particular 
revelations made to them by God : and that the first inhabit- 
ants of the extreme parts of the world, reckoning Palestine as 
the centre, were in general mere savages. Now all this is 
utterly inexplicable upon the footing of infidelity ; of the ex- 
clusion of all divine communications. Why should not human 
nature be as sagacious, and make as many discoveries, civil 
and religious, at the Cape of Good Hope, or in America, as in 
Egypt, Palestine, Mesopotamia, Greece, or Rome? Nay, why 
should Palestine so far exceed them all, as it did confessedly ? 
Allow the scripture accounts, and all will be clear and easy. 
Mankind after the flood, were first dispersed from the plains of 
Mesopotamia. Some of the chief heads of families settled there, 
in Palestine, and in Egypt. Palestine had afterwards extra- 
ordinary divine illuminations bestowed upon its inhabitants, the 
Israelites and Jews. Hence its inhabitants had the purest notions 



NATURAL RELIGION AND SCIENCE. 241 

and that it has at all times proceeded by pretty 
near the same slow, regular steps as it does at 
present. 

Since we have looked into past times more nar- 
rowly, we prove the ancients to have been far less 
expert and knowing, than by a superstitious re- 
verence for every thing remote, we once were 
accustomed to suppose : and as well from the pre- 
sent state of those particular nations, which used 
to pride themselves most on their extraordinary 
advancement, and long possession of the sciences, 
as from the remaining specimens of skill in their 
forefathers, when fairly (y) represented, we find 

of God, and the wisest civil establishment. Next after them 
come the Egyptians and Chaldeans ; who, not being removed 
from their first habitations, and living in fertile countries watered 
by the Nile, Tigris, and Euphrates, may be supposed to have 
preserved more both of the antediluvian and postdiluvian re- 
velations ; also to have had more leisure for invention, and 
more free communication with the Israelites and Jews, than 
any other nations. Whereas those small parties which were 
driven farther and farther from each other into the extremities 
of heat and cold, entirely occupied in providing necessaries for 
themselves, and also cut off by rivers, mountains, or distance, 
from all communication with Palestine, Egypt, and Chaldea, 
would lose much of their original stock, and have neither in- 
clination nor ability to invent more.' Comp. Bryant, Anal, 
pass. Of the several arts, customs, religious rites and civil 
institutions which first arose in Asia, see Conclusion of Mod. 
Hist. p. 120. fol. Any one that fairly examines history will 
find those accounts more probable, than that extraordinary 
supposition of Ld. Bolingbroke, viz. that science may have come 
originally from west to east. Ld. B.'s Works, Vol. IV. p. 14». 

(y) It may indeed be imagined, from the great extent of 
some ancient cities, such as Thebes, Nineveh, Babylon, as well 

R 



242 THE PROGRESS OF 

no great reason to envy them their best acquire- 
ments, so far as concerns real use ; for all the 
worth that fashion and fancy may give things is 
out of the question*. 

as from the enormous size of several public works in those 
parts, that the ancient nations were much more populous, and 
that arts have once been in much greater perfection, than they 
now appear in the world ; but upon second thoughts, I fancy 
it will be found, that this was rather owing to an unnatural, 
gigantic taste, which then prevailed (as Winder observes, Hist, 
of Know. Vol. II. p. 334.) in their architecture, statuary, and 
other arts, as well as in their frame of government and politics, 
than to any real improvement in either of these respects ; as 
may be gathered from the vast numbers of men usually em- 
ployed on each occasion ; which is a sign, that instruments of 
expedition and convenience were not had in the former case, 
ib. p. 321 ; and that the means of living comfortably at home, 
were no less wanting in the latter ; which might be the occa- 
sion of so many serving abroad in wars, and made the ancient 
armies so very numerous as they are commonly represented, 
ib. p. 323. This notion is confirmed, from observing the like 
monstrous undertakings carried on entirely by the labour of 
multitudes, in countries where there could be no room for our 
suspecting any extraordinary skill, viz. Mexico and China. See 
Hume, Polit. Disc. D. x. Though what the author of a Dis- 
sertation on the Numbers of Mankind, \_Edin. 1753.] has ad- 
duced to the contrary, well deserves farther consideration. 
Comp. Mod. U. Hist. fol. Vol. III. p. 644. not. f. g. On the 
supposed populousness of those northern nations which over- 
ran the Roman empire, see Geddes, Misc. Tracts, Vol. III. No. 
6. p. 13. Robertson, Hist. Ch. V. p. 4. Mallet's Northern An- 
tiquities, V. 1. C. ix. 

* Why the sciences of men's brains have been more subject 
to vicissitudes, than the arts of their hands, see Sprat, Hist. 
R. S. p. 118, &c. 3d ed. ' The operations of the intellect are 
more fixed and uniform than those of the fancy or taste. 
Truth makes an impression nearly the same in every place; 



NATURAL RELIGION AND SCIENCE. 243 

Some of them indeed describe their knowledge 
in high strains ; and perhaps for their times, and 
in comparison with some of their neighbours, it 
may have been considerable ; and yet it is more 
than probable, that such accounts are chiefly 
owing to their ignorance of the true state of the 
rest of mankind, as is the case remarkably with 
the Chinese, a people so much celebrated by them- 
selves, and their implicit followers ; who yet, upon 
more strict examination, have appeared in most 
things of consequence, and where most might 
have been expected from them, least of all to de- 
serve a character : so that nothing but their as 
small acquaintance with the Europeans formerly, 
as ours with them, could possibly give rise to 
those extravagant sentiments and sayings, that 
are recorded of each other (z). 

whereas the ideas of what is beautiful, elegant, or sublime, 
vary in different climates.' Robertson, Hist, of Ch. V. p. 322. 

(z) See the 1st Part, p. 32, note (*) ; to which maybe added 
Jenkins Reasonableness, Vol. I. p. 34?0, &c. Wottons and 
Baker's Reflections, under the heads physic and astronomy. 
These and many other authors shew us, how little able the 
Chinese were to make any proper observations in their so much 
boasted science of the heavens, till they were shewn the way 
by missionaries : as also how monstrously inaccurate both their 
chronological and astronomical tables were found to be, See 
Costard's Letter in Phil. Trans, for 1747* D u Halde, their 
panegyrist, says; They have applied themselves from the begin- 
ning of their empire to astronomy ; yet when he comes to ex- 
plain himself, all their proficiency appears to be a little low, 
judicial astrology, Vol. I. fol. Eng. p. 394?. So ignorant were 
they in geography, that their literati seeing a map of the world 
in the hands of the Jesuits, took one of the two hemispheres. 



2 44 THE PROGRESS OF 

The same may in great measure be affirmed of 



which contained Europe, Asia, and Africa, for the empire of 
China, p. 280. [Comp. Travels of Jesuits, Vol. II. p. 304.] 
Some of their curious notions in religion may be seen, p. 254. 
652. 655. 657. Their skill in metaphysics has been touched 
upon by Gurdon, B. Lect. sect. 14. p. 425, &c. Their me- 
chanics may be judged of, from the Jesuit's account of their 
taking the first watch he brought thither for a living creature. 
Boyle on final causes, p. 230. Their civil policy, from the ap- 
pointment of an officer in Peking, and other large cities, to 
destroy every morning all the infants exposed in the streets ; 
which amounted to a very considerable number. Mod. Un. 
Hist. fol. Vol. I. p. 175. Their method of communicating any 
science, from their yet being without an alphabet. See Phil. 
Trans. Vol. LIX. p. 495. Some specimens of their morals may 
be seen in Anson's Voyage, p. 398. 4to. or Leland, Advantage, 
&c. Vol. II. Part ii. c. 4. Of their government, Anson, B. iii. 
c. 10. Of the bribery and corruption which reign through 
their whole empire, from the highest tribunals down to the 
lowest offices, Mod. Un. Hist. fol. Vol. III. p. 578. < Upon 
the whole, the Chinese appear to be little better than a nation 
of signal hypocrites, who boast of the equity and excellence of 
their laws, and stick at no violation of them ; and under the 
fairest outside, and pretence of justice and probity, indulge 
themselves in all manner of extortions, fraud, and villany.' lb. 
p. 581 : add Conclusion of Mod. Hist. p. 100. fol. or Torreeris 
short account of their reigning vice, Osbech Voyage, Vol. II. 
p. 238, &c. So far are they from being qualified to teach the 
Europeans morality ! That most of those of learning and quality 
among them border upon Atheism, ib. Vol. IV. b. xviii. c. 7. 
sect. 14. not. G. Comp. Mons. Barbinais's Letters, ib. c. 9. 
sect, 1 J . note P. An attempt was lately made [but the founda- 
tion of it has been questioned. Vid. Montague against Needham, 
and Phil. Trans. Vol. LIX. No. LXVL] to shew that many of 
their ancient characters are the very same with those of the 
Egyptians, with whom they must once have had a considerable 
communication, and from whom they probably derived most of 
their science, together with many of their customs and religious 



NATURAL RELIGION AND SCIENCE. 245 

the Egyptian learning*. Though this country- 
has been styled the Mother of Arts t, as well as 
Mistress of Religion t; and was, no doubt, as 
early polished as most countries : yet if we be al- 
lowed to judge of her improvement in other parts 
of science, from that most important one, and 
that which in all reason should have been most 
cultivated, I mean medicine ; of which she also 

institutes ; which would prove an effectual confutation of the 
pretended antiquity and authenticity of their famed annals. 
Vid. Needkam, Epist. de Inscriptione iEgyptiaca. Roma, 1761. 
et Reponse aux deux Lettres de Monsieur Bartoli. The same 
observation was made long ago by M. Martinius, Hist. Sin. L. 
i. p. 23. A. D. 1659. Comp. Huet. Hist, of Commerce, c. 10. 
and Goguet, on their History and Chronology, Vol. III. Diss. iii. 
p. 284, &c. with the curious extracts from their historians, ib. 
p. 300. 308 (*). Guignes de l'Origin des Chinois : and the Letters 
of M. de Mairan, with some judicious Remarks on them, in Gent, 
Mag. March, 1766. add Sharp, Prolegom. ad Opusc. T. Hyde, 
p. 14, &c. and Mod. Un. Hist. fol. Vol. XVI. c. 9. p. 95. or 
Laughton, Hist, of Anc. Egypt, Introd. p. 20. 

* l The truth is, there want not grounds of suspicion, that 
the old Egyptian learning was not of that elevation, which the 
present distance of our age makes us apt to think it was ; and a 
learned man hath, in a set discourse, endeavoured to shew the 
great defects that the* e were in it *. Neither can it, I think, 
be denied, but, according to the reports we have now concern- 
ing it, some parts of their learning were frivolous, a greal deal 
magical, and the rest short of that improvement which the ac- 
cession of the parts and industry of after-ages gave unto it.' 
Stillingfleet, Or. S. B. ii. c. 2. p. 75. add Wotton, Refl. c. 9. Sir 
T. P. Blount's Ess. iii. p. 153, &c. Vitringa com. in *Jes. Vol.1, 
p. 540, &c. Wood's Essay on Homer, p. 117, &c. 

f Macrob. Sat. L. i. c. 15. Comp. note (x) supra, p. 236. 

% Id.L. vii. c. 13. et Ammian. Marc. L. xxii. Herod. Euterp* 

* Conring. de Herm. Med. c. 10, II, 12. 



246 THE PROGRESS OF 

claims the first invention*, we shall not have 
much room to admire her highest advances. * It 
must evidently appear, says a learned writer, that 
the Egyptians could have no such physicians in 
the days of Moses, as Diodorus and Herodotus 
seem to suppose: it is much more probable that 
long after these times they were, like the Baby* 
lonians, entirely destitute of persons skilful in 
curing any diseases that might happen amongst 
them ; and that the best method they could think 
of, after consulting their oracles, was, when any 
one was sick, to have as many persons see and 
speak to him as possibly could ; so that if any 
one who saw the sick person, had had the like 
distemper, he might say, what was proper to be 
done in that condition f, ? From which single in. 

* Plin. N. H. L. vii. c. 56. 

f Shuckford, Connect. B.ix. p. 367. Babylonii (teste Herodati 
L. i. et Strab. G. L. xvi.) languentes in forum efferebant, ut 
viri qui eos adirent, consul erent hortarenturque ad ea quae ipsi 
faciendo effugissent similem morbum, aut alium novissent effu- 
gisse. — Idem factitabant Lusitani et Egyptii, P. Verg. De Inv. 
Iter. L. i. c. 20. Conf. Strab. G. L. iii. et Plutarch, de Occult, 
vivend. That the same was done in other countries, see HarU> 
H. Essay on the State of Phys. in the 0. T. p. 4. ' The Egyp- 
tian practice of physic depended much on astrological and 
magical grounds, either the influence of some particular planet, 
or some tutelar daemon were still considered [Wottoji, p. 11 9.] ; 
which precarious foundation must needs depreciate their skill, 
and stop any increase of knowledge which might be made on 
other principles.' JJn. Hist. Vol. I. p. 21Q. Aiyvrtnoi Xsy-aci 
•Vi &fa m avfyouira to o-jju,oc b% kou r^iaxovta. SiEiKyipoTss Sotipovest 
7} Ssoi tivb; ouQsgioi, si$ roa-avroc \le^ vsve^u.eyov — a\Xo; ocXKo ri 
aura vs^eiv EitneroLnrou — kou ^ EitiKaXavrsg avfag itavi'oa twv \ke%vqv 
to, wa0ij/x,aT , a. Cels. ap. Orig. L. viii. p. 416. Ed. Cant* Nor 



NATURAL RELIGION AND SCIENCE. 24? 

stance of the state of this most necessary art, in 
those times and places, as well as its first rudi- 
ments, in like manner described by an able judge*, 

was the method which they are said to have taken of establish- 
ing its rules by law \Diod. Sic. L. i. p. 74. Shuckford, B. ix. 
p. 362. Chandler, Vind. of O. T. Part ii. p. 442. Goguet, Vol. 
II. 247.] like to make any great progress in that science. That 
surgery was by much the oldest branch of physic, and that this 
art in general made but very slow advances, till, after some 
ages spent in collecting observations, it came to the height 
of reputation under Hippocrates : [where it stood many ages 
more, and where, as a science, some say it stands yet] see Drake's 
Notes to Le Clerc, Hist. Phys. Part. i. B. i. c. 17, &c. What 
progress could be made in anatomy during the ancient supersti- 
tion of the Egyptians, may be seen Diod. Sic. JL. i. In em- 
balming, the body was opened with much ceremony; the 
person who performed it fled as soon as he had done his office, 
and all who were present pursued him with stones, as one who 
had incurred the public malediction ; for the Egyptians re- 
garded with horror every one who offered any violence to a 
human body. Goguet, Part i. B. hi. c. 1. Art. ii. The same 
superstition prevails among the Chinese. See Lett. Edif. T. 
xvii. p. 389. T. xxi. p. 147, &c. T. xxvi. p. 26. 

A tolerable account of the ancient state of physic, may be 
seen in a note to p. 85 of Young's Hist. Diss. Vol. II. Add 
Harles Ess. p. 80, &c. or Barchusen de Medicinse Orig. et 
Progr. Dissert, i. et xviii. or D. Le Clerc, Hist. Phys. passim. 

* Celsus inventionem artis scienter ponit, L. i. scribens. — 
Notarunt segrorum qui sine medicis erant, alios propter avidi- 
tatem primis diebus cibum protinus sumpsisse, alios propter fas- 
tidium abstinuisse ; et levatum magis morbum eorum qui absti- 
nuissent : itemque alios in ipsa febre aliquid edisse, alios paulo 
ante earn, alios post remissionem ejus ; et optime iis cessisse qui 
post finem febris id fecissent. — Haec similiaque cum quotidie 
inciderent, diligentes homines talia animadvertentes ad ex- 
tremum perceperunt quae aegrotantibus utilia forent. Sic Me- 
dicinam ortam inter omnes constat.' C. Cels. ap. Pol. Verg, de 
R-. I. L. i. c. 20. Comp. Quintil. L. ii. c. 18, Add Wotton, 



248 THE PROGRESS OF 

we may, I think, be satisfied in what condition the 
rest then were, in other parts of the world, as also 
of their improvement since in all respects*. 

RefL c. 26. p. 341, &c. 2d ed. Max. Tyr. Diss. xl. 234. 
Barchusen, Diss. i. iii. p. 11, &c. 

' How simple the beginnings of this art were, may be ob- 
served by the story or tradition of JEsculapius going about the 
country with a dog and a she-goat always following him ; both 
which he used much in his cures ; the first for licking all ul- 
cerated wounds, and goat's milk for diseases of the stomach 
and lungs. We find little more recorded of either his methods 
or medicines ; though he was so successful by his skill, or so 
admired for the novelty of his profession, as to have been ho- 
noured with statues, esteemed the son of Apollo, and worshipped 
as a god.' Temple's Works, Vol. I. p. 280. This observation 
seems to come with some weight from so professed an admirer 
of all that relates to the ancients. To which we may add, that 
the very notion of a god of physic, with his several temples and 
their apparatus, will demonstrate the low state in which that art 
must then be ; since his priests and practitioners, who were to 
keep up his credit by performing now and then something ex- 
traordinary, if they could have done many real cures, would 
never have needed to recur to so much superstition, artifice, 
and juggle, as was practised all along, while such a notion sub- 
sisted. Vid. Le Clerc on JEsculapius, Hist. Ph. c. 28, &c. of 
the ancient anatomy, ib. 104, 125. of chemistry, p. 146. 

* See Nicholas Conf, Part. i. p. 81, 82. 1st ed. or Goguet de 
L'Origine des Loix, des Arts, &c. Paris, 1758. Edinburgh, 
1761. Part i, B. iii. and Part ii. B. iii. c. 2. Art. i. 'We may 
observe, that the progress of the arts and sciences in the first 
ages was exceeding slow, even among those nations who pur- 
sued them with the greatest constancy and keenness. The 
tedious imperfect methods they had of communicating their 
thoughts, must have formed a very great obstacle to the im- 
provement of human knowledge. For many ages mankind 
knew no better ways of writing, than painting and hieroglyphics. 
Both these ways of writing are extremely defective : they are 
capable only of representing sensible objects : symbols are 



NATURAL RELIGION AND SCIENCE. 249 

Many are indeed carried on much faster in some 
places than in others ; and some brought to so 
great perfection in one country, as to seem almost 
incapable of any increase for several ages ; which 
proves against an exact, equable improvement 
under each period, and in each particular, which 
never was contended for : but it is no argument 
against improvement in general, much less any 
evidence that these attainments grow daily worse : 
and notwithstanding this, or any other limitation, 
which might be admitted, yet from some of the 

quite unfit for communicating, with precision, abstract ideas. 
For which reason, mathematics in particular could make but 
little progress, till after the invention of alphabetical writing. 
This invention has, no doubt, contributed infinitely to the per- 
fection and progress of the sciences. Yet at first, its utility 
must have been inconsiderable. It is only by communicating 
their ideas, that men can improve their discoveries. But the 
mere invention of letters was not sufficient for this purpose. 
They wanted some kind of matter, flexible and easily trans- 
ported, on which they might write long discourses with ease and 
expedition : this was not discovered till long after. Marble, 
stone, brick, metals, wood, &c. were at first used for writing, 
or rather engraving upon. When so much time was necessary 
to write a few sentences, it could not be expected that the 
sciences should make a very rapid progress. Besides, these 
kinds of books could not be transported from place to place, 
but with great difficulty. Accordingly we find that the sciences 
remained in a state of great imperfection among all the ancient 
nations. — Human knowledge has made greater progress within 
these last hundred years, than in all antiquity ; which is chiefly 
owing to the expeditious and easy methods we have of com- 
municating and publishing all our discoveries.' lb. c. 2. Art. 
vi. p. 2/5. Comp. Sketches of the Hist, of Man, V. I. B. l. 
9. 5. 



250 THE PROGRESS OF 

great outlines of nature ; from plain appearances, 
in many remarkable seras, and most considerable 
events ; we seem to have ground sufficient to con- 
clude, that on the whole they always are, and have 
been, in the main, progressive. 

Now this progress in arts, will necessarily bring 
with it a proportionable improvement of other 
natural advantages 5 such as health, strength, 
plenty, urbanity : each of these tend, in some 
respect or other, to polish and adorn the face of 
nature, and lead us to apply its laws to our re- 
spective uses, much more effectually than could 
be obtained otherwise. By these we are enabled 
to reap its several benefits, in ways more easy and 
compendious, with less time, labour, and expense : 
the world is stocked more plentifully with inha- 
bitants, and each of them supported in a way 
more easy and advantageous to itself and all 
around it. In short, every thing in life becomes 
more comfortable ; and life itself may be said to 
attain a longer date, by means of both a better 
and more early education # . That this has been 



* < There is a sense in which these latter generations in ge- 
neral have the advantage of the ancients, and in which they may- 
be said to outlive them — viz. in that they live more in less 
time. It is a common observation, that children ripen and be* 
come men sooner in these latter ages, than formerly they did.— * 
Notwithstanding our prejudices in other respects, we esteem so 
well of ourselves in this, that we think we are more knowing in 
every science and profession of life, and more capable of business 
than our ancestors, not far backwards, were at double our age* 



NATURAL RELIGION AND SCIENCE. 261 

the case in latter ages, seems too clear to be denied 
by any person who will be at the least trouble to 
compare them with the most extravagant account 
of the precedent*. It is no great compliment to 

And in confirmation hereof, some traces in Scripture may be 
observed, whereby it appears, that the state of childhood 
continued much longer in the infancy of the world, than at pre- 
sent ; and seemed to bear proportion to the greater length of* 
men's lives. And the same is observed by heathen authors.' 
Worth. Ess. p. 422, 423* < In other classes of animals, the 
individual advances from infancy to age or maturity; and he 
attains, in the compass of a single life, to all the perfections his 
nature can reach ; but in the human kind, the species has a pro- 
gress as well as the individual ; they build in every subsequent 
age on foundations formerly laid : and in a succession of years 
tend to a perfection in the application of their faculties, to which 
the aid of long experience is required, and to which many gene- 
rations must have combined their endeavours.' Ferguson, Ess. 
on the Hist, of Civil Soc. p. 7. 

' When nations succeed one another in the career of inquiries 
and discoveries, the last is always the most knowing. Systems 
of science are gradually formed. The globe itself is traversed 
by degrees, and the history of every age when past is an accession 
of knowledge to those who succeed. The Romans were more 
knowing than the Greeks; and every scholar of modern Europe 
is, in this sense, more learned than the most accomplished per- 
son that ever bore either of those celebrated names.' lb. p. 44* 

* — < When men began to unite into societies, to clothe 
themselves, and build cottages, and apply themselves to agri-* 
culture ; the persons who fell upon the first hints of these 
rude contrivances, were esteemed such mighty benefactors to 
mankind, that they could never sufficiently express their gra- 
titude to them. Hence they were made immortal, and divine 
honours were paid to them ; and hence it is well known arose 
the godship of Jupiter, Bacchus, Minerva, Ceres, and the rest of 
that tribe of deities: but there is not a plough-boy now that 
would not have been a god, even to Jupiter himself, had he 
lived in his days, with his present skill in husbandry.' < Had the 



252 THE PROGRESS OF 

the present times to say, we are improved in all 
manual arts, as well as those of government («), the 



mystery of printing been invented in ancient times, Guttenberg 
of Mentz might have been a god of higher esteem throughout 
Germany, than Mercury or Jupiter himself.' [Worth. Ess. p. 160.J 
Which we cannot think improbable, since his assistant Fust or 
Faust, attained the title of conjurer for it, in so late times and 
such a place as Paris. 

(a) The modern governments, at least in Europe, are better 
calculated for the general good of the governed, which is now 
known to be the only end of government, than the ancient ones. 
The world being divided into smaller kingdoms and states, these 
become checks upon each other, and by their mutual vigilance 
the mischievous designs of each aspiring prince is with more ease 
and safety curbed or punished. [That all great empires degrade 
and debase the human species, v. Robertson, Hist. Ch. V. p. 3, 
&c] The balance of power is kept up amongst them in general, 
as well as in most of the separate constitutions, by a due mixture 
of liberty, the grand preservative of public spirit, and best ex- 
citement to each private virtue. That horrid spirit of heroism, 
and desire of conquest, seems to be pretty well extinguished: 
those deadly feuds, and desolating factions, are in a great mea- 
sure abated : and ' if at present there are fewer revolutions in 
Christendom, it is because the principles of sound morality are 
more universally known ; men are less savage and fierce, and their 
understanding is better cultivated ; and perhaps all this is owing 
to men of learning, who have polished Europe. 9 Exam, of Ma- 
chiavel's Prince, p. 18, 19. ' We begin to be cured of Machia- 
velism, and recover from it every day. More moderation is be- 
come necessary in the councils of princes. What would formerly 
have been called a master-stroke in politics, would be now, in- 
dependent of the horror it might occasion, the greatest impru- 
dence. Happy is it for men that they are in a situation, in which, 
though their passions prompt them to be wicked, it is however for 
their interest to be humane and virtuous.' Montesquieu, Spirit 
of Laws, B. xxi. c. 16. Add Worthington's observations on this 
subject, Ess. c. 8. p. 173, &c. Ferguson, Ess. p. 201. and Hume, 
Pol. Disc. xxi. who makes it appear, that human nature in 



NATURAL RELIGION AND SCIENCE. 253 

social ones, and even our very amusements*: the 
thing shews itself every where ; and it is no less 



general enjoys more liberty at present, in the most arbitrary 
government of Europe, than it ever did during the most flou- 
rishing period of ancient times. See also his Hist, of Eng. 
Vol. II. which gives sufficient ground for the following observa- 
tion. ' Those who, from a pretended respect to antiquity, 
appeal at every turn to an original plan of the constitution, only 
cover their turbulent spirit, and their private ambition, under 
the appearance of venerable forms; and whatever period they 
pitch on for their model, they may still be carried back to a 
more ancient period, where they will find the measures of power 
entirely different ; and where every circumstance, by reason of 
the greater barbarity of the times, will appear still less worthy of 
imitation. Above all, a civilized nation, like the English, who 
have happily established the most perfect and most accurate 
system of liberty, that ever was found compatible with govern- 
ment, ought to be cautious of appealing to the practice of their 
ancestors, or regarding the maxims of uncultivated ages as 
certain rules for their present conduct.' lb. c. 23. fin. Comp. 
Various Prospects of Mankind, &<>. p. 94 (*). Goguet on the 
imperfection of ancient Governments, Vol. II. : B. vi. fin. and 
Bp. Ellys on that of our own. Tracts on Liberty, Pt. ii. or 
King's, Essay on the Eng. Constitution, p. 3, &c. where a just 
account is given of the several constitutions now in Europe. 

* See Worth. Ess. p. 210. or Priestley Pref. to Hist, of Electr. 
p. 18, &c. Whether we of this nation are arrived at the just 
standard of elegance, or have exceeded it, may be learnt from 
the description of each state, in the Appendix to a Dissertation 
on the Numbers of Mankind in Ancient and Modern Times, 
p. 329, &c. I shall add one part of it in illustration of the words 
above. ' If elegance comes short of the just standard, and is 
not yet arrived at its proper maturity, human life must neces- 
sarily be deprived of the enjoyment of many conveniences of 
which it is capable, and the manners of mankind must incline 
towards fierceness and superstition. If carried no farther than 
the just limit, it produces a more commodious method of living, 
gives rise to the invention of many new refinements, heightens 



254 THE PROGRESS OF 

plain a 'priori, that it must be so. If, as the 
Psalmist says*, One day telleth another, and one 
night certifieth another ; if, according to the pro- 
phet Daniel f, many run to and fro, (travel by sea 
and land) and thereby k?iowledge is increased; if 
by repeated observation and experience, by fre- 
quent intercourse and extensive commerce, the 
world grow (as it does unavoidably) in any re- 
spect more perfect ; this will, by that affinity and 
union long since observed between the parts of 
science t, derive some perfection on each sister 
art. 

This effect will, in a good measure, follow, if 
the world be but supposed to continue in the same 
natural state in which it was created, and the 
genius of mankind keep where it was originally; 
nay, this must be the case, if both do not grow 
worse and worse, and in a very great degree : 



the splendor and magnificence of society, tends to render man- 
kind social and humane, begets mildness and moderation in the 
tempers and actions of men, and helps to banish ignorance and 
superstition out of the world ; and thus far it contributes to the 
perfection of human society/ 

* Psal. xix. 2. 

-f- Dan. xii. 4. 

+ Omnes artes quae ad humanitatem pertinent, habent quod* 
dam commune vinculum, et quasi cognatione quadam inter se 
continentur. Cic. pro Arch. Poet. Id. de Orat. 1. 3. Est ilia 
Platonis vera — vox, omnem doctrinam harum ingenuarum et 
humanarum artium uno quodam societatis vinculo contineri. It 
would be mere impertinence to bring instances in proof of this. 
A strong confirmation of it may be seen in Priestley s Hist, of 
Electr. P. iv. sect. 3. p. 500, &c. 



NATURAL RELIGION AND SCIENCE. 253 

much greater than has ever been pretended. But 
as the point before us can be no longer called in 
question, than till the matter is duly stated, we 
have not so much occasion to give a direct proof 
of it, by descending to particulars, (which indeed 
would be infinite, and most of which appear too 
obvious to need naming) (€), as to point out, what 

(C) The reader may see a list of them in Pancirollus, de Nov. 
Repert. or Almeloveens Inventa Nov. Antiqua, as also in Ed- 
wards, Glanvill, Wotton, Sir T. P. Blount, Perault, Gedoyn, 
Spratt, Hist. R. S. and others, who have appeared for the 
moderns, as I apprehend, with superior advantage, in the late 
controversy on this subject. A more minute detail of each im^ 
provement, and its gradual progress in the world, may be seen in 
Goguet's Treatise on the origin of Laws, Arts, and Sciences, and 
their progress among the most ancient nations : or in Priestley's 
Hist, of Philosophy, particularly under the present state of Vi- 
sion, period i. ' It cannot be denied, but that the reading of 
ancient authors is very useful to us ; but, if it were possible that 
we should be as ancient as they are, and that they should be in 
our place, and read our writings as we read theirs, would they 
get no benefit by it ? they would without doubt learn more from 
our works, than we can from theirs.' Le Clerc. Parrhasiana, 
c. 4. p. 179. To which may be added, the just observation of 
Bayle, ' That if these authors were to come back to the world, 
they would see that many things were supposed to be contained 
in their books, which they never dreamt of.' 

After an enumeration of particulars, Ray determines that the 
writers of antiquity excel us chiefly in those arts which are 
concerned in polishing their language. Philosoph. Lett, be- 
tween Ray and his correspondents, p. 241. Whether the an- 
cients or moderns were in general the greater geniuses, seems 
to be a point as difficult and unnecessary to determine, as it is 
foreign to our present inquiry. I shall only observe here, that 
if the latter have much greater helps and advantages in some 
respects, which may appear to set them below the former in this 
article, yet there are others, in which they have no less disad- 



256 THE PROGRESS 0* 

is more material, and perhaps less taken notice 
of, the farther connection which this progress 
of arts has with our religious knowledge of each 
kind. 

By religion in general, I mean the way of pro- 
moting our most perfect happiness upon the whole, 
together with that of others, in this life ; as well 
as qualifying us for, and by particularly recom- 
mending ourselves to the divine favour, securing 
to us some higher degrees of it in the next. Now 
the knowledge of this, whether natural or re- 
vealed, will appear to have held pace in general 
with all other knowledge, from the beginning ; 
and these three branches of science seem to have 
been, in the main, similar and synchronous, as 
indeed they ought to be ; otherwise perpetual dis- 
appointment and confusion would ensue, as was 
in part observed before*. 

The first race of men had so much knowledge 
imparted to them as they could either then want 
or well be capable of; so much as they had either 
means or leisure to employ; and higher no- 
tices, could they have been administered, would 
have tended to disqualify them for their more 
immediate occupations in that part of life. They 
were placed in a world capable of affording all 



vantage, particularly this of Language; since we are under a 
necessity of learning many languages, before we can come at 
that stock of knowledge which lies locked up in them > whereas 
they seldom wanted above one. 
* Part i. p. 8, 9,10. 



NATURAL RELIGION AND SCIENCE. 257 

gratifications suited to their mortal frame, and 
made for its support ; and were designed to glorify 
their Maker's goodness in the free enjoyment of 
them for some time here ; as well as to expect a 
reparation of its decays, with farther manifestations 
of the same goodness, somewhere hereafter. Their 
first employment, therefore,was to learn the present 
use and application of these natural benefits them- 
selves, as well as to lay a foundation for com- 
municating them to future generations, which 
were to inhabit the same place for many ages. 
And accordingly their notions of the world, and 
of its governor, and consequent opinions in 
religion, both natural and positive, were such as 
might be expected from men in such circum- 
stances *; As to the latter, and more especially 
that great article of it which concerned the re- 
storation of human nature ; they had only a 
general, indeterminate expectation of some great 
redeemer who was to arise among themt: which 
yet was very sufficient to keep up their hopes, 
to secure a dependence on their Creator and 
Governor ; especially when revived by so many 
earnests of present temporal blessings : but when, 



* What these opinions might be, is at large described by 
Winder, Hist, of Knowl. Vol. I. c. 2. sect. 2. though whether 
our first parents thought so clearly on the subject, as this author, 
and those celebrated moderns he there mentions, [p. 36.] I much 
question. 

f See Bp. Sherlock, Use and Intent of Proph, sect. 2, or 
Winder, Hist, of Knowl. p. 26, 2?. 

S 



258 THE PROGRESS OF 

or where, or upon what plan that redemption was 
to be effected, they knew not; and perhaps it 
might be unnecessary to impart this to them, as it 
was probably above their comprehension. To 
preserve an intercourse with the Divine Being, it 
is likewise probable that they had positive direc- 
tions about consecrating to him some part of their 
goods, together with the times and places for pre- 
senting this before him ; by way of acknowledg- 
ment of his present bounty, and application for 
the continuance of it ; as well as in deprecation 
of his displeasure, whenever they became sensible 
of having incurred it by abusing that bounty; 
and lastly, as the settled means of always having 
access to him, and obtaining acceptance with him. 
Hence was the origin of sacrifices *, as they may 
be distinguished into expiatory, euctical, and encha- 
ristical; and this seems to have been the sub- 
stance of the primitive religion; which w T as as 
plain and simple as the times. 

When the ideas of mankind grew more com- 
plex, religion by degrees became so too ; and 
spread itself, together with their other notices ; all 
which were in some measure supplemental, and 
subsidiary to it. Each new degree of knowledge, 
in any part of nature, was a new opening of the 
human mind; still more and more displaying the 
Divine Wisdom and Goodness, in the original con- 



* See Partii. p. 56. note i, and p. 68 ; 59. notes k, and 1. with 
Winder on the subject, p. 30. 



NATURAL RELIGION AND SCIENCE. 259 

stitution of things, and the construction of ani- 
mals ; as well as in the constant, regular pre- 
servation of each species, and pointing out their 
various ends and uses ; thereby enabling man, to 
whom they were all subjected, to enter farther 
into this constitution himself ; as well by receiv- 
ing and enjoying the benefits thereof more per- 
fectly, as by distributing the same more copiously, 
and both ways paying his most acceptable tribute 
of duty and devotion to the common Parent. 

When the lives of men began to shorten, we find 
arts increasing faster in proportion ; as it was fit 
they should; since otherwise many valuable dis- 
coveries would have dropped before they could 
have been brought to any tolerable perfection, or 
applied to common use; there being then no 
other repository for such, beside the memory of 
their inventors: till at length came the art of 
alphabetical writing, which drew along with it all 
the other arts ; helping at once to spread and to 
perpetuate them. And it is worth observing, as 
was just hinted before*, that about the same time, 

* Part ii. p. 165. and Winder, Hist, of K. p. 221, 222. '. A 
discovery of this kind [an Alphabetical Character] at the period 
when Providence thought proper to contract the term of hu- 
man life within the narrow boundary of seventy years, became 
necessary to advance the progress of science, as well as to en- 
lighten and prepare men's minds once more for the reception of 
revealed truths, which had been so generally perverted [by that 
idolatry whereof symbolical writing was the great source,] in 
order to prevent such a perversion of it for the future.' Conject. 
Observ. On Alphabetic Writing, 1772. 

S 2 



260 



THE PROGRESS OF 



more frequent, and more full revelations were com- 
municated to the world; which thereby became 
better qualified to receive, to preserve, and to 
propagate them ; as they were likewise dispensed 
in a way best suited to its own state ; and which 
most effectually supplied its wants, and tended 
to give greater light and improvement both to it 
and to each other : as is shown particularly above, 
Part II. 

We have seen in some measure, how the case 
stood both with religion and science, in the ante- 
diluvian and patriarchal ages ; and are sufficiently 
acquainted with those alterations it received under 
the Israelites and Jews ; by various additional in- 
stitutes, and a succession of prophets : not very 
unlike to which, was a light held forth to the east, 
by their great oracles, Zoroaster and Confucius; 
and to most parts of the west, by a long series of 
their philosophers ; as is observed in the same 
place*. 

To these, in its proper season, succeeds Chris- 
tianity ; which surpassed them all, as much as the 
times of its promulgation were superior, in all 
kinds of knowledge, to the past; and which was 
evidently as great an improvement upon natural 
religion, properly so called, as it was upon any of 
the former dispensations. Though perhaps there 
may be some room to doubt, whether even those 
ages, enlightened as they were above the former, 

* Part II. p. 143. 



NATURAL RELIGION AND SCIENCE. 261 

were capable of receiving all the improvement 
which it was calculated to impart, whether the 
world was yet able to admit it, in its utmost purity 
and perfection. On the contrary, there seem to 
have been so many dregs left of Jewish super- 
stition and Gentile philosophy, as required a long 
time to purge them off: and from one of which 
it had no sooner got well clear, than it became 
immersed and clouded in the other*. In its early 
days, we find it loaded with the refuse of each 
crabbed system •> which was brought in to explain 
mysteries, or rather make them, in the gospel : till 
by degrees, itself is made a matter of high specu- 
lation and refinement ; and such nice disputes t 
raised about the doubly distinct natures of its 
author, and the abstract nature, or separate sub- 
sistence of the human soul ; as served, one of 
them to fill the eastern church with blood and de- 
solation, and at length subject it to the Maho- 
metan yoke t ; the other to introduce the doctrine of 
purgatory, and with it a long train of popish errors : 
which ended in a western tyranny, over both soul 
and body §. 



* Part ii. p. IJS. 

f See Constantines excellent letter on this subject in Euseb. 
de Vit. Const, c. 66, 67, &c. add Bowers Hist, of the Popes, 
Vol. II. passim. Or Priestley, Hist, of Corruption, v. 1. p. 1. 

% Part ii. p. 193. note n. 

§ Some explanation of the latter of these two grand articles 
has been hazarded in the following Discourse on Death, with the 



262 THE PROGRESS OF 

Both these sects have indeed a long while been 
suffered to oppress the Christian world ; and if 
they prove altogether so bad as we have been 
used to suppose, the large spread and long con- 
tinuance of them is not at present easily accounted 
for : but we hope they may be found really not 
such* j and that the same wise and good ends will 



Appendix ; the former must be reserved till the times will bear 
a more impartial inquiry than they seem capable of admitting 
at present, while so much prejudice and so many penal laws 
surround it. 

* ' Popery itself (says JVorthington, Ess. p. 156.) begins to 
be ashamed of some of its grosser errors ; and its divines of late 
have been forced to explain them in a manner more agreeable to 
truth and scripture.' [And the same thing may be observed of 
the Mahometan doctors in their comments upon the Koran, as 
appears remarkably all through Sale's notes]. < Moreover, that 
persecuting spirit, which was the reproach and scandal of Chris- 
tians, is, God be praised, in a good measure abated among all 
sorts and denominations of them ; and we do not now hear so 
much of Christians being burnt and tortured by Christians. Nor 
do Papists at present seem to thirst so much after Protestant 
blood. — It is observed likewise, that there is not that ignorance 
and immorality to be objected against the Papists now, as 
formerly; learning being no less propagated among them than 
Protestants : many good and pious books are published by their 
clergy ; nor are they so very scandalous in their lives, as in the 
ages preceding the Reformation ; but they in general are ex- 
emplary in their behaviour, and afford us patterns in some things 
which we might profit by.' The like has been observed of the 
Mahometans above. 

Concerning the influence that improvements in science will 
have on the state and progress of reformation in religion, 
see Mosheims Ecch Hist, by MacMaine, 8vo. Vol. V. App. 2. 
p. 104, &c. 



NATURAL RELIGION AND .SCIENCE. 263 

appear to be accomplished by them, in due time, 
as have been evident in most other dispensa- 
tions*. 

However, at the next great aera, which is justly 
styled the Reformation, there appeared sufficient 
tokens of this progress in general knowledge, and 
these succeeding so fast on each other, that they 
cannot readily escape the slightest observation!. 
Here the other above-mentioned branches of it 
are again united, and affording their mutual assist- 
ance and support ; science of all kinds, human 
and divine, revives ; and has been since continuing 
to improve, and to draw with it all collateral ad- 
vantages, down to the present times. 

The more we know of human nature, and be- 

* Of which more may be seen in Part ii, p. 196, and 202, in 
notes. 

f See some of the particulars in Part ii. p. 205. and Worthing- 
tons account of the progress of learning after its revival, Ess. 
p. 200, &c. To which we may add, that the avenues to learning of 
all kinds have been planned out and opened by Ld. Bacon; the 
nature and most intimate recesses of the human mind unfolded 
and explained by Locke; the frame and constitution of the uni- 
verse by Newton ; (to name no other writers of our own) in a 
more perfect manner, than ever was done or attempted, since the 
foundation of the world. Eundo per praecipua scientiarum quibus 
eruditionis circulus absolvitur, genera, demonstrare possem doc- 
torum virorum labore et industria ad istud fastigium deducta 
pleraque, simulque methodo tarn concinna tamque perspicue 
proposita, ut juvenibus hodie eo pervenire facile fit, quorsum 
olim senibus vix adspirare licuit. Buddens de bonarum lite- 
rarum decremento nostra setate non temere metuendo. A. D. 
1714. 



264 



THE PROGRESS 



come conversant with the art and end of living; the 
more enlarged and adequate conceptions must we 
have of natural religion ; and thereby be better 
able to comprehend, and apply revealed * : the 
more we are acquainted with the faculties of our 
own soul, the better qualified must we be to re- 
gulate and improve them -, — to direct the reason- 
ing power and assist the memory, in each of which 
points very considerable discoveries have been 
made of late : — the more we know of the body, the 
more able we are to prescribe a regimen, and 
remedy the several disorders of it : and (though it 
seems to be the intent of Providence, for reasons 
obvious enought, that 'physic in particular should 
not receive the same degrees of improvement with 
some other arts, yet) perhaps it would not be hard 
to demonstrate, that we are actually able to ad- 
minister it, in a more perfect manner now than 
formerly %\ that our observations on the disorders, 
and defects in each of these, have multiplied 
rather than the disorders and defects themselves ; 
excepting such as probably arise, and propagate 

* Vid. Walchii Orat. de Increments quae nostra aetate Stud. 
Theol. cepit ; recitat. mdccxxv. 

f Some of the many ill consequences of its being in the power 
of physicians to prolong the life of a tyrant, oppressor, &c. be- 
yond the common date, may be seen in Sherlock on Death, c. 3. 
sect. 2, 3. and the Discourse here annexed, on the Nature and 
End of Death. 

% ' This art is wonderfully simplified of late years, has re- 
ceived great additions, and is improving every day both in sim- 
plicity and efficacy.' Hartley, Vol. II. p. 378. 



NATURAL RELIGION AND SCIENCE. 265 

themselves, from some particular, predominant 
vices *. 

The more we know of the world, the more we 
view its order, beauty, symmetry ; — the uniform 
laws by which it is governed ; — the just arrange- 
ment, and mutual subserviency of all its parts ; 
(and I need not observe how much this kind of 
learning has of late increased tj) the more we see 



* If some new distempers have arisen of late, it is likely others 
of an older date have ceased ; as is observed by D. Le Clerc- 
* Fuerant ergo morbi, nonnullorum siderum instar, orti certo 
tempore, postea extincti sunt; suntque alii, quos ortos quidem 
non ita pridem, novimus, sed quorum finem nondum videmus.' 
Dissert, de Lepra Mosaica, p. 9. Several instances occur in 
Barchusen, de Medic. Orig. et Prog. Diss. v. sect. 6. Comp. 
Arnofs Hist, of Edinburgh, B.2. C. 2. p. 238. 

t Of this, and the benefit the world receives from it, see Wor- 
thington, Ess. p. 94, &c. < And if natural philosophy in all its 
parts, by pursuing this method, shall at length be perfected ; the 
bounds of moral philosophy will also be enlarged.' Newt. Opt. 
B. ili. ' Since things really differ in themselves, in our use of 
them, and in our conduct about them ; the more we know of 
nature the more we may improve both our virtue and our power 
of converting natural objects to the real advantage both of our- 
selves and others: and since our own actions, and especially our 
moral habits, have so mighty an influence to raise or to debase 
us ; the more we know ourselves and the wonderful ceconomy of 
our moral frame, the better we shall be enabled to adjust that 
happy temperament; to maintain that regular subordination of 
our faculties, appetites, and affections, in which so great apart of 
our virtue and our happiness consists. Every advance therefore 
in the observation of nature carries with it a proportionable im- 
provement of the moral science. And not only the bounds of 
this science are extended, as we enlarge our prospect of the 
disposition and events of things ; but the certainty of it is most 
satisfactorily evinced, when we discern uniform and established 



266 THE PROGRESS OF 

the goodness and perfection of its Architect ; and 
are more fully satisfied that he designed its several 
inhabitants for happiness ; and must approve of 
every regular, consistent method which they take 
to promote it. 

Such observations on the present world enable 
us to argue from it to another; and conclude that 
.this other will most probably go on in the like 
way; as consisting of the like inhabitants, and 
conducted by the same hand. As the present 
world has generally improved hitherto, we may 
expect that it shall continue to do so ; and that 
the next will likewise be still more and more im- 
proving : and by the same rule, perhaps each part 
and member of it, in its respetive order and pro- 
portion \ every distinct class, as it rises above 
others, through all the coexistent scale of beings, 
may preserve the same uniformity in point of suc- 
cession too ; that these may follow upon each other, 
by a no less regular progress, in a growing happi- 
ness, through all eternity : and thus the whole 
creation be, every way, for ever beautifying in its 
Maker's eye, and drawing still nearer to him by 
still higher degrees of resemblance; as is sug- 
gested by an elegant writer*. 

analogy between their natural constitution, which our senses 
perceive, and that moral constitution, which religion supposes,' 
Tunst all's Acad. Part i. p. 84, 85. And that supernatural light 
or knowledge will be increased in the same way, its hinderances 
being of the very same kind, see Bp. Butlers Analogy, p. 202, &c. 
2d ed. 
* Addison s Spectator, No. 111. 



NATURAL RELIGION AND SCIENCE. 267 

To these deductions of human reason, revelation 
adds new light, and confirmation ; (as it is in like 
manner itself illustrated and established by them :) 
it carries on and completes the notices of natural 
religion ; by express declarations of the unlimited 
goodness of the Creator towards all his works ; — 
by giving us in particular, a positive assurance 
that we shall be disposed of in another state, 
according to our several qualifications : fixing 
and ascertaining our hopes of arriving in due 
time at those blessed mansions; where we shall 
find room for the free exercise, and full enjoyment 
of each good moral habit, and intellectual ac- 
complishment which we have formed here : — fur- 
nishing ample motives for our perseverance in 
this course, and guarding against every deviation 
from it ; especially against that very dangerous at- 
tendant on the noblest dispositions, pride, and self- 
sufficiency : — holding us in a strict dependence 
on that God, who is to be both our guide thither 
and our great reward there ; in whose hands we 
always are, and ought to wish ourselves; and to 
whose bounty alone we owe, and should be always 
sensible that we do owe, every good and every per- 
fect gift*. 

Lastly : The more we trace the ways of Pro- 
vidence in the moral world, as also the manner of 
its conducting every dispensation of revealed re- 
ligion ; (and we have every day better and better 

* James i. 17. 



268 THE PROGRESS OF 

means of tracing them ;) we learn more of the 
purposes of each than those before us could ; and 
from the manner in which this prospect has al- 
ready been opened, have ground to think it will 
still more and more enlarge ; and though we are 
yet far from being able to comprehend the whole 
plan, (which is not to be wondered at in beings, 
which so lately sprung from nothing ;) yet we do 
comprehend enough already, to convince us that 
there is a wise and good one, laid down from the 
beginning, and executed in a regular gradation ; 
and from thence also may infer, that it will still be 
farther answering its several ends, and still ap- 
pearing more and more to do so : — that the manner 
how this is to receive its due completion will un- 
fold itself, as we are proceeding in the study of it; 
adding our own observations to those of times 
past, and comparing spiritual things with spiritual; 
as we do those of the natural world with one an- 
other ; whereby we have discovered several of its 
general laws, unknown to former ages, and probably 
by them judged un discoverable : and from some 
others, just beginning to discover themselves*, 
find more room daily to believe, that the case will 
be the same with those who shall come after us. 

And thus it may be made appear, that the means 
of knowledge natural, moral, and revealed, have 
been imparted, in a much more ample manner than 
ever to us, on "whom the ends of the world are come. 

* V. Priestley $ Hist, of Electricity. 



NATURAL RELIGION AND SCIENCE. 269 

Why a more proper application of them does not 
always follow, must be accounted for on other 
principles (y) : that by all these means the world 

(y) The same grand principle of human liberty, which renders 
it morally impossible for any thing relating to the minds or cir- 
cumstances of mankind to remain long in a state of perfect uni- 
formity, as observed above, [Part i. p. 17. note c] may go a good 
way towards accounting for that partial and unequal manner 
of implanting, propagating, and preserving any religious no- 
tices among mankind, from the beginning of the world to this 
day ; as well as for their various degrees of either improving 
under, or neglecting and abusing these, together with all the other 
gifts of Providence ; and thereby making way for farther dis- 
pensations in succeeding ages^ suitable thereto ; and though I am 
sensible, that what has been advanced with regard to the suitable- 
ness of every dispensation to the exigencies of the world, so as to 
effect a gradual improvement, in the most general sense, may seem 
at first sight to require a great many qualifications ; from the 
long reign of idolatry before and during the Jexuish establishment; 
and from the like lamentable state of Paganism still ; together 
with that of Popery and Mohammedism, under the gospel : yet 
even granting this in its full force ; allowing for every general 
corruption of religion through most of the climes and ages of the 
world ; as well as the particular degeneracy thereof in several 
parts and periods of the same : — still if we judge of its state, [as 
we use to form a standard for human nature] not from the very 
worst and most brutal parts thereof; or fifom places where it lies 
under the most unnatural restraints ; but rather from the best 
point of light, in which it may be placed;, among the wiser and 
more sober part of its professors in each sect ; and measure its 
proficiency in some of those nations where common sense has 
had room to exert itself, and common honesty and ingenuity been 
suffered to attend it in any degree; — where the free use of the 
understanding has once been admitted in religious matters : — 
[and where this is not the case with any people, religion is quite 
out of the question ; being no more concerned in their affairs, than 
as mere matter of form, or some political machine :] — If we take 
such a view of religion, and put the best sense on each article 



270 THE PROGRESS OF 

may, and ought to have more true religion, and 

which it seems capable of, and which the ablest of its advocates 
have advanced in its defence; — [without which, we are only- 
going to delude ourselves : — ] If we allow their due weight to 
those different glosses put upon some of its oddest points of doc- 
trine and discipline : its seemingly unaccountable rites and cere- 
monies ; — and to the several specious motives for either tolerating, 
or establishing such among a people stupid enough to approve 
them, and hardly capable of relishing better:— if we make our 
inquiry into the state and progress of religion through the whole 
known world in this fair and free manner, and take care to set 
out low enough at first, — much lower, I conceive, than has been 
commonly imagined; [I mean not so much in respect of the 
divine revelations themselves, as the capacity of mankind for 
reasoning upon them, and their disposition to apply them ;] if 
we reflect on the same slow gradual increase of corruptions, in 
this and every other point ; and their as slow and gradual re- 
medy ; — if we consider the many difficulties that attend the raising 
and keeping up a tolerable spirit of liberty and ingenuity in any 
people for any long time ; — the many dangerous abuses to which 
liberty itself lies constantly exposed; — the difficulty of preserving 
proper care and industry ; — a right sense of, and due attention 
to, their interests ; — a purity of morals, and integrity of heart ; 
— or of restoring these in any country where they have once 
begun to decline ; — if we reflect upon the world's great prone- 
ness and propensity to a decline in these respects, — together 
with the causes of all this ; — we shall not, I believe, be much sur- 
prised at the same thing happening in religion ; or imagine its 
course to be either unconformable to, or altogether unconnected 
with, that of all common things about us. Again, as its evident 
connexion with some of the particulars above mentioned must 
oblige us to allow of frequent lets, and long retrogradations, in 
the course of religious knowledge, in most parts of the world; so 
the relation which it bears to, and the advantage it receives from 
others, may perhaps authorise us to suppose that this course, like 
to that of theirs, will, notwithstanding such lets, still be in the 
main, and at the long-run appear to have been, really progressive. 
Thus, from the very nature and importance of the forementioned 
benefits, it seems probable that when these once get footing any 



NATURAL RELIGION AND SCIENCE. $71 

sound morals, now than formerly, will scarcely 

where, they will gain ground, and propagate themselves to other 
places ; and draw along with them every thing of consequence 
that has a near relation to them ; and when religious knowledge 
stands in this relation, as it does often unavoidably : it must even 
in the common course of things [contrary to the nature of mere 
ignorance, or matters of empty speculation,] it will support and 
spread its main and most important branches, [such as the supre- 
macy and superintendence of some one God, and a state of final 
retribution, &c. which have been, and are every where preserved 
among the heathen. See Part i. p. 38. and Grot, de V. R. C. L. 
iv. c. 12.] and thereby both promote, and be itself promoted by 
the general advances of the world; and synchronize with most 
of its more valuable improvements. [See Hartleys Obs. Vol. I, 
p. 366.~\ That this must be the case, in some degree, we seem 
to have sufficient grounds for proving a priori: and from a true 
state of the fact, with all its circumstances, it is probable, that this 
would not appear, even now, to be repugnant to it on the whole ; 
however, that some time or other we may discover things to stand 
thus ; or at least have room to suppose that they appear so in the 
eye of the great Governor of the universe; it is plain, all times 
and places are not equally adapted to the introduction of dis- 
coveries either in common science or religion ; and it seems no 
less clear, from what we now know of the Jewish dispensation, in 
particular, and the frequent revelations that accompanied it; 
[which were at first all put under a carnal cover, in order to en- 
gage their affections, and induce them to take that care, which 
otherwise they would not have taken, in the keeping of them so 
long as was requisite, (See Lowth's Directions, p. l6l,&c.) and 
afterwards find that these manifestations were unfolded by de- 
grees, and illustrated as the day-star began to arise in their 
hearts] ; and from what has been observed above, p. 172. 205, 
of the age wherein Christianity itself was published, that men have 
not been always capable of receiving all the light [Winder,Vo\. II. 
p. 336]. from each religious institution, which it was fitted ever 
to convey. It may perhaps be deemed sufficient if they, to whom 
any such was given, were so far qualified to hear and profit by it, 
[ib. p. 193.] as to receive somewhat of it themselves, and hand it 



272 THE PROGRESS OF 

admit a doubt: but whether it actually has or 

down to others in a competent degree of purity $ and give it such a 
sure foundation in the world, as would be able to support it till all 
circumstances should concur which must contribute to itsfulness, 
and carry it on to a state of maturity. Many of these circum- 
stances seem for some time to have been concurring in several 
parts of the world; and therefore may be looked on as so many 
natural means co-operating to produce this effect there, in the 
general theory of religion: allowing for the variations issuing 
from that principle of freedom above-mentioned. And if we 
view the present growth of science in those parts of the world 
which we are best acquainted with ; and the established methods 
of preserving and perpetuating it ; — remembering the connec- 
tion each of these has with the rest, and with religious investi- 
gations as well as others to which they may be applied, to which 
application likewise men seem to be now no less disposed: — 
considering this, I say, it is scarcely possible to think that such 
improvements should either themselves be ever wholly lost 
among mankind, or not at length become the means of raising 
and refining others ; and thereby of accelerating a certain pro- 
gress, and advancing it to greater heights, in that of religious, 
as well as every branch of common knowledge ; at least that this 
appears to be on the recovering hand, and rising higher and 
faster by their means, than it could ever be conceived to rise 
without them: which is, I humbly apprehend, as much as I am 
concerned to maintain at present, and shall conclude with the 
observation of a learned friend, < The divine dispensations were 
not intended to force men to be virtuous ; which indeed is a con- 
tradiction. Under any dispensation men may, and will be wicked. 
For \Dan. xii. 10.] while many are purified, and made white and 
tried (even by the wickedness of their contemporaries) the ivicked 
shall do 'wickedly ; under the brightest dispensation they will walk 
on in darkness, and none of them shall understand ; but the ivise 
only shall understand. To the same purpose, Rev. xxii. 11. 
How general therefore soever an apostasy may be, many even 
by that very apostasy, and the persecution which attends it, may 
by such trial be made white and purified ; and consequently the 
wickedness, even greater wickedness of the wicked, doth not 



NATURAL RELIGION AND SCIENCE. 273 

not becomes a very different inquiry*. Though 
perhaps something may be said in favour of the 
present times in both these respects. 

prove a retrogradation in moral or religious principles : for the 
advances of religion are not to be measured by the wicked, who 
will do wickedly, and still be unjust and filthy, but only by the 
wise and righteous, who understand and make a proper use of 
the divine dispensations. By this rule true religion may have 
still been advancing in the world. Coinp. Taylor, Scheme of 
Script. Div. C. 3. or p. 34. 

* * It does appear to me very probable, to say the least, that 
Jetvs and Christians, notwithstanding all their vices and cor- 
ruptions, have, upon the whole, been always better than the 
heathens and unbelievers. It seems to me also, that as the 
knowledge of true, pure, and perfect religion is advanced and 
diffused more and more every day; so the practice of it cor- 
responds thereto : but then this, from the nature of the thing, is 
a fact of a less obvious kind: however, if it be true> it will be- 
come manifest in due time. Let us suppose a person to main- 
tain, that civil government, the arts of life, medicines, &c. have 
never been of use to mankind ; because it does not appear from 
any certain calculation, that the sum total of health and hap- 
piness is greater among the polite nations, than among the bar- 
barous ones. Would it not be thought a sufficient answer to 
this to appeal to the obvious good effects of these things in in- 
numerable instances, without entering into a calculation, im- 
possible to be made? However, it does here also appear, that, 
as far as we are able to judge, civilized countries are, upon the 
whole, in a more happy state than barbarous ones, in all these 
respects.' Hartleys Observations on Man, &c. Vol. II. p. 176. 
Comp. Laget's Influence of the Christ. Rel. on the Welfare of 
Society, Serm. 4. 

To the same purpose are the reflections of another judicious 
writer ; who, after describing one of the most shocking instances 
of barbarity among the Americans, adds, i It will point out to us 
the advantages of a religion that teaches a compassion to our 
enemies, which is neither known nor practised in other religions : 
and it will make us more sensible, than some appear to be, of the 

T 



274 



THE PROGRESS OF 



First : That in point of knowledge we exceed 
the wisest among ancient heathens, who either 
practised, or at least permitted and connived at 
the worship of monstrous deities, and most un- 
natural rites, is readily allowed, and with great 
reason attributed to the superiority of the Chris- 
tian dispensation ; in comparison with which, 
former ages are justly termed days of darkness: 
and that we of the Reformation do as much ex- 
cel the dark times of monkery, in rational, true 
piety, might perhaps be as easily granted ; and, 
with equal justice, attributed to the superior ex- 
cellence of our own dispensation. We have indeed 
less shew and ceremony now than ever ; less per- 
haps of the fo?~?n of godliness in general ; but, it is 
hoped, not less of its real power. Unprofitable 
austerities are exchanged for that more reasonable 
service, which renders the Deity amiable, and the 
imitation of him useful to mankind ; which makes 
each worshipper more happy in himself, and help- 
ful to his fellow creatures*. There seems to be 

value of commerce, the arts of a civilized life, and the lights of 
literature ; which if they have abated the force of some of the 
natural virtues, by the luxury which attends them, have taken 
out likewise the sting of our natural vices, and softened the 
ferocity of the human race, without enervating their courage.' 
Account of the European Settlements in America, Vol. I. p. 192. 
Whether the Chinese or Turks are not still more wicked than 
the Christians, may be seen in the authors referred to by Ben- 
son, Reason, of Christ. Rel. App. p. 303. Add Memoirs of Dr. 
Lardner, p. 81, 82. 

* < They take very unprofitable pains, who endeavour to per- 
suade men that they are obliged wholly to despise this world, 



NATURAL RELIGION AND SCIENCE. 275 

much less of superstition, and reliance on such 
things as can at best be but means to religion, and 
often hardly that ; nay, rather tend to take men 
off the proper principle, and substitute a very dif- 
ferent speculation in its room ; teaching them to 
compound for real goodness, the substance of all 
true religion, by that which has not so much as 
even its shadow ; and leading them to contend 
about that emptiness with such a temper as could 
not possibly be exercised or entertained in any 
thing that bore a near relation to the other, which 



and all that is in it, even whilst they themselves live here. God 
hath not taken all that pains in forming and framing and fur- 
nishing this world, that they who were made by him to live in it 
should despise it; it will be enough, if they do not love it so im- 
moderately, as to prefer it before him who made it : nor should 
we endeavour to extend the notions of the stoic philosophers, 
and to stretch them farther by the help of Christian precepts, 
to the extinguishing all those affections and passions, which are 
and will always be inseparable from human nature ; and which, it 
were to be wished, that many Christians could govern and sup- 
press and regulate, as well as many of those heathen philosophers 
used to do. As long as the world lasts, and honour and virtue 
and industry have reputation in the world, there will be am- 
bition and emulation and appetite, in the best and most accom- 
plished men who live in it ; if there should not, more barbarity 
and vice and wickedness would cover every nation of the 
world, than it yet suffers under. If the wise and honest and 
virtuously disposed men quit the field, and leave the world to 
the pillage, and the manners of it to the reformation, of persons 
dedicated to rapine, luxury, and injustice; how savage must it 
grow in half an age ? Nor will the best of princes be able to 
govern and preserve their subjects, if the best men be without 
ambition and desire to be employed and trusted by them.' Ld. 
Clarendon, Ess. Mor. & Div. p. Q6. fol. 

T c 2 



276 



THE PROGRESS OF 



is more solid : it seems, I say, as if there were less 
of this spirit ; and that there would be yet less, 
would all those who are sensible of its remains 
unite in opposition to it, with that zeal and sober- 
ness which true religion will inspire. 

As to that spirit of i?ifidelity, which so remark- 
ably prevails at present ; they who are confident 
that they understand religion thoroughly, and pro- 
fess it in its utmost purity ; such persons will con- 
demn this humour of examining all parts of it, as 
idle and of ill consequence : they who are not so 
sanguine, will conclude that there are very good 
ends to be served by it ; whatever be the fate, or 
the intent, of such men as most injuriously oppose 
religion : these will believe that there is the same 
necessity for permitting this heretical turn in ge- 
neral, as for any particular heresies; :md that 
thereby already truths of importance are made 
manifest, and grievous errors detected*. They 



* ( Since Christianity began to be depraved by adventitious 
mixtures, there never was an age in which there has appeared 
so generally as in the present a disposition to embrace what- 
ever fair inquiry discovered to be the real doctrine of Scripture, 
without any regard to the authority of men, or to the established 
distinctions of sects : and no where has this liberal spirit pre- 
vailed so much as in those countries in which infidelity has been 
suffered, for the longest space of time, to propose all its objec- 
tions freely, and without the fear of persecution or legal penal- 
ties. But the effect of its opposition has hitherto taken place 
only in part. The heart of a good man triumphs in conceiving 
the period when it shall have fully taken place ; in anticipating 
the time when Christianity shall become in the writings and in 
the apprehensions of Christians, as it truly is in the New Testa- 



NATURAL RELIGION AND SCIENCE. 277 

see and lament the consequences of our long 
neglecting to review old establishments ; but suf- 
fering the public wisdom of past ages, and those 
not the most knowing or enlightened, to serve 
here, and here only, for all the following ones(g). 

ment, not a system of nice speculations and contentious sub- 
tilties, but a series of plain principles, evidently founded in 
scripture, unmixed with the arbitrary explications and pre- 
carious conclusions of fallible men, all naturally touching the 
heart, commanding congruous affections, and by their joint force, 
directly inculcating piety and virtue, and promoting the re- 
formation and happiness of mankind.' Gerard's Diss, on the 
Genius and Evidences of Christianity, Diss. II. sect. 3. p. 41 7. 
Comp. Prices Four Dissertations, p. 137 (t)« 3^5, &c * anc * 
Priestley on Government, Pt. iii. 

(e) * There is not a greater solecism in the world than the 
common one of continuing customs after the reasons for them 
are ceased.' Kings Essay on the Eng. Const. 4 But there are 
few Christian princes who lay this to heart, and [most] divines 
have quite other things in their thoughts : their great business is 
to maintain what is established, and to dispute with those who 
find fault with it. On the other hand, knowledge or resolution 
is wanting ; and there is not enough of honesty or greatness of 
soul to confess the truth. Few writers have the courage to speak 
so impartially, as the famous author of the history of the Re- 
formation in England has done, in the preface to his second vo- 
lume. It is thought hy many persons, that all would be ruined 
if the least alteration was made. Some of these defects are 
now become inviolable customs and laws. Every body fancies 
true and pure Christianity to be that which obtains in his country, 
or in the society he lives in; and it is not so much as put to the 
question, whether or not some things should be altered. As 
long as Christians are possessed with these prejudices, we must 
not expect to see Christianity restored to an entire purity.' 
Causes of the present Corruption of Christians, Part ii. p. 271. 
How applicable these reflections are to the present age, and 
this nation in particular, may be seen by the reception which 



27S 



THE PROGRESS OF 



Xhey think that there has been so much icuod, 
hay, stubble, built on the foundation, as must take 
a considerable time to be removed ; especially 
when they see some men got no farther yet, than 
to doubt whether there be occasion to have any 
thing removed, or even to deny that there is rea- 
son either for attempting, or so much as wishing, 
for a farther reformation. — They observe light and 
liberty at the same time advancing with an equal 
pace, and offering their mutual help, as they do 
generally*, to separate this trash from the gold, 
diver, precious stones; many having taken the Jan 
in hand, and resolved thoroughly to purge the 
floor: though some may be but too apt to throw 
away part of the good seed, together with the 
chaff; which has been but too generally, and, per- 
haps too, ever will be, the case. 

every fair proposal for any farther reformation meets with. See 
Free and Candid Disq. \74Q. with the Appeals and Supp. and 
the specimen of an Universal Liturgy, printed A.D. 1761. To 
which add an excellent Dedication by the late author of the 
E\:ay on Spirit, and Hartley, Vol. II. Prop, Ixxxii. p. 210, &c. 
and Jortin. passim. After all, to find faults and to amend them 
requires very different talents : previously to any material alter- 
ations in the liturgy and offices of our church, there seems want- 
ing anew version of the whole Bible [towards which very large 
collections are now ready to be offered, when any person suf- 
ficiently qualified is willing to undertake that task] ; and since 
the very disposition of examining the original text of one half of 
it is but just reviving here, that happy time seems to be at 
some distance from us. 

* See Winder's Description of the benefits of Liberty, civil and 
religious. Hist, of Know]. Vol. II. c. 21. sect. 3. or Gerard, 
Dm II. sect 3. p. 415- Sec 



NATURAL RELIGION AND SCIENCE. 279 

Secondly ; As tG the present morals, it may 
perhaps be a question, whether they grow worse 
upon the whole, when it is considered, that the 
less vices, as well as uneasinesses, of past times 
are soon forgot, and only the most flagrant, no- 
torious ones appear upon record*; — that we are 
apt to judge those evils greatest, which we feel 
ourselves, and that good least, which seems to 
rival and eclipse our own, and raises envy, in the 
room of admiration ; — that hence one of them 
becomes aggravated, the other extenuated most 
unduly (£). On which account, the predominant 
vices of our age and country, grievous as they are, 
may not probably be greater or more general 
than the reigning ones of former times, but we 
more immediately concerned with them, and suf- 
fering under them (»j) ; and it is to be remembered 

* History has kept no account of times of peace and tran- 
quillity; it relates only ravages and disasters. Voltaire, Mod. 
Hist. Vol. IX. c 211. Comp. Goguet, Part ii. B. i. p. 3. 

(£) See Bp. Fleetwood's 2d Charge, p. 6, &c. Ibbot's Serm. 
on Eccl. vii. 10. Le Clerc, ib. Browns Causes of Vulgar 
Errors, B. i. c. 6, &c. That the same principle, i. e. of envy, 
is at all times no less apt to prevail in the decrying of the pre- 
sent state of literature, may be seen in an eminent author's note 
on Hor. A. P. 1. 408. p. 213. 2d Ed. This kind of reasoning is 
also well supported in a New Estimate of Manners and Prin- 
ciples, 1760. 

(rj) ' They who will take the pains to look into the records of 
former times, and view the religion and policy of our own and 
our neighbour nations, from the time that Christianity was first 
planted in them (and, God knows, the prospect that we have 
in most of them before that blessed season is very dark and un- 
pleasant) will be best able to judge and prescribe what venera- 



280 THE PROGRESS OF 

that these come attended with the forementioned 
advantage of light and liberty, in such a degree, 
as we can never be too thankful for it ; and which, 
we hope, will speedily help to correct the vices : 
the one enabling any serious person to discover 
their evil consequences, the other allowing him 
scope to censure and expose them ; and through 
both these means each kind and degree of wick- 
edness may now become rather more open and 
apparent than of superior strength and malignity. 
So that concerning the present times, we have 
some room to believe, that they are not worse 
than all before them, as to morals (6). 

tion is in truth due to antiquity : and it may be, he who taketh 
the best survey of them, will hardly find a time in which he 
would wish rather to have been born, or persons with whom he 
could more usefully and happily have conversed, than in this 
very time in which he hath been born, how vicious and wicked 
soever ; or those worthy persons with whom he hath or might 
have lived, how depraved soever the greater number is ; as it 
hath always been.' Ld. Clarendon, Ess. p. 227- What times 
there were formerly, about the 12th century in particular, may 
be seen in Ld. Littletons Hist, of H. II. 

(0) A very just account of the morals of the first ages of the 
world, may be seen in Goguet on the origin of Arts, &c. Part 
i. B. vi. c. 4. I believe it would be hard to produce modern in- 
stances of cruelty and barbarity in any civilized state, whether 
in war or peace, equal to such as were decreed publicly, and 
executed without the least seeming remorse, even by the politest 
people of antiquity ; witness their frequent sacking of towns, 
refusing quarter, and slaying at least all the males; their 
triumphs, torturing and killing slaves ; their proscriptions, 
poisonings, exposing and murdering children; [V. Findlays 
Answ. to Voltaire, App. p. 531, 534. (**)] rapes, incest, &c. 
which need no aggravation. Not to mention that savage, deso- 



NATURAL RELIGION AND SCIENCE. 281 

-Perhaps I may be allowed to advance a step 
farther, and suppose them to be better in some 
respects, and that we have certain virtues of the 
first magnitude now in greater perfection ; par- 
ticularly more of true well regulated extensive 
charity, than ever appeared since the time of pri- 
mitive Christianity (»). — But if this be deemed a 

lating way of making war, which constitutes the body of their 
history ; that horrid treachery, and bare-faced iniquity, which 
appear on many occasions ; that notorious breach of national 
faith, and open violation of public decency, prevailing in their 
councils, and avowed by express declarations, whenever the par- 
ticular interest of their country seemed to be promoted by it. 
Numberless examples of this occur among the Greeks, as well 
as Romans, even in the politest ages of their government. See 
Hakewill, L. iv. passim, or Johnston de Naturae constantia, Punct. 
iii — ix. Sir T. P. Blount, Ess. p. 145. Hume, Polit. Dis. x. 
Spirit of Nations, B. iii. c. 21. and Ferguson, Hist, of Civ. Soc. 
Pt. 4. § 4. Mr. Barrington having recited several old statutes 
made against certain practices very common in those days, adds, 
' These are injuries non nostri generis, nee seculi : notwithstand- 
ing the general inclination to decry every thing modern, I cannot 
but imagine that the inhabitants of this country are in the 
eighteenth century infinitely more virtuous than they were in 
the thirteenth; and that the improvements of the mind and re- 
gard for social duties have gone hand in hand with the increase 
of learning and commerce ; nor have I any doubt but that, if 
any thing like a regular government continues in this island, 
succeeding ages will not only be more refined and polished, 
but consist of still more deserving members of society. I would 
ask those who think otherwise of the comparison between an- 
cient and modern times, whether they suppose, that in the 
thirteenth century any one would have thought of sending 
100,000/. to the inhabitants of Lisbon after an earthquake, or 
would have subscribed to clothe the French prisoners ?' Observ, 
on the most ancient Stat. p. 137. 3d Ed. 

(i) I may add, that there seems to be a more perfect resigna- 



282 THE PROGRESS OF 

mistake, proceeding from too partial fondness for 
the present times, I trust it will be also deemed 
a pardonable one, amid so much most evident 
partiality against them ; especially, as it is on the 

tion to the will of God, and acquiescence in his providence, 
among all ranks of men ; a greater firmness in enduring pain ; 
more cheerfulness and courage in submitting to death, among 
the generality, even of lowest education ; in short, that man- 
kind may be said to grow more spiritual and intellectual, in 
these and many other respects, than they have been in former 
ages ; which may in a great measure be owing to the many 
excellent practical pieces and tracts of Devotion, which now 
abound every where ; and which must be allowed to be much 
more rational and judicious, than those of former times. ' I 
think it may be said, in honour of the present age, that [with a 
few exceptions] controversy is carried on with more decency 
and good manners, than in any former period of time that can 
be named ; which, together with the toleration granted by law, 
in this and other protestant countries, for all persons to worship 
God in their own way ; and that Christian charity and modera- 
tion, which is generally shewn towards those that differ from 
us, seems already to be attended with good effect. — The setting 
up of so many charity-schools, as have of late years been erected 
in these kingdoms ; — the forming of religious societies, and other 
good means, have greatly contributed to the promoting the 
knowledge and practice of virtue and religion among us.' Wor- 
thington, Ess. p. 157, 158. 

Upon the whole, Ave have reason to conclude, that the re- 
storation of letters was so far from being fatal to Christianity, 
or that this has been in decay ever since, (as a late noble writer, 
much more conversant with some kinds of politics than the 
present subject, has been pleased to affirm) [Letters on the 
Study of History, p 175.] that, on the contrary, this, where- 
ever it took place, has greatly tended both to the illustration 
of its evidence, and the increase of its power, over the minds 
and consciences of men; and that, in many respects, it has 
really flourished more from this than from any other period 
of time since its original establishment. 



NATURAL RELIGION AND SCIENCE. 283 

charitable side, and tends to make them really 
better than they would be, did worse opinions of 
them universally prevail. 

Which brings me, in the last place, to the con- 
sequences that attend the other way of thinking. 

These have been hinted at in the beginning of 
this Discourse ; and might be shewn more fully, 
to affect the honour of God, our own comfort, and 
that of others ; inasmuch as the foregoing supposi- 
tion casts a cloud over all the works of God ; — 
confounds our notions of his wisdom, power, and 
goodness ; — raises distrust, if not a disbelief of all 
his perfections, and thereby deadens our devotion 
towards him ; — damps and discourages the study, 
and destroys the pleasure that would arise frorn a 
survey of both the natural and moral world, and 
from reflections on the station we hold in them j 
— renders us far less sensible of the happiness that 
lies within our power, and, by consequence, makes 
us receive less ; — not only hinders men from grow- 
ing better, but actually makes them worse ; and 
suffers the world daily to decline, through a per- 
suasion that it is designed to do so ;— it having 
been observed by an able author, that those writ- 
ings which villanize mankind, have a very per- 
nicious tendency towards propagating and pro- 
tecting villany, and help the most of all to teach, 
invite, and encourage it (x) ; in the same manner 

(k) In proof of the foregoing observation, not to mention 
here such foreign authors as Esprit, Rochejbucault, and Bayle, 
who seem to have taken a deal of perverse pains to eradicate all 



284< THE PROGRESS OF 

as those which perpetually dwell on the dark side 
of things, and all the difficulties that attend our 



seeds of humanity out of the human breast ; — sufficient evidence 
may be had from a famous writer of our own, the author of the 
Fable of the Bees ; who by a shew of superior penetration into 
the low motives and ignoble passions, which are but too apt to 
sway people; — by pointing at the most plausible methods 
whereby a politician may sometimes avail himself of these, as 
well as serve some present interest of the public in the in- 
dulgence of them ; — by a droll way of describing things, and 
dwelling altogether on the foibles of the worst and weakest of 
mankind : — draws such an odious, and at the same time hu- 
morous picture of the species, as has at once diverted, and 
debauched the principles of more men among us, than perhaps 
any other writer of late years. 

And though we allow the observation of an abler author of 
the same stamp, viz. that principles have seldom such an im- 
mediate influence on the temper or behaviour of men, as a pre- 
dominant passion or a settled habit; yet we may insist upon 
it, that the former of these, when perverted, help very much to 
strengthen and encourage any kind of irregularity in the latter; 
at least, they are exceedingly apt to discourage any attempt to 
subdue an exorbitant passion or inveterate habit — they destroy 
all vigorous endeavours towards establishing right methods of 
self-government — they indispose us for attending to that moral 
discipline, which is so necessary to conduct ourselves with 
innocence and usefulness through life ; and yet so difficult to 
be preserved in full opposition to the stream of evil custom, 
or the tide of vicious inclination. Such principles especially 
as are advanced in the forementioned book, instead of exciting 
us to partake of, and strive to promote the happiness of our 
fellow-creatures, and to delight in paying a grateful homage to 
our common Parent ; must rather bring us to a fixed contempt 
and hatred of them, give us unworthy, narrow notions of the 
Creator and Governor of this world, and cut off all the prospect 
of enlarging or improving them in any other. They must cause 
a decay of public spirit, and a want of public faith ; a decline 
and a gradual dissolution of private honour, truth, and common 



NATURAL RELIGION AND SCIENCE. 285 

searching into the ways of God, serve only to 
darken the view still more, and multiply those 



honesty : the very least that can be expected from them is an 
indolent, unsatisfying state of mind within one's self, and an 
aversion towards any pains or trouble in the serving or sup- 
porting others. And though such a deep discovery of the 
springs of action may shew us how men may be most easily led ; 
yet, were it all true, it would shew, at the same time, that such 
creatures are scarcely worth the leading ; since it palls all the 
pleasure of conversing with them ; strikes at the very root of 
universal benevolence, which alone can supply that pleasure ; 
blasts every social disposition, and all the charities of private 
life: in short, destroys all that is great and good or amiable 
in mankind, or which can make any station eligible amongst 
them. 

But farther, if there be a real system of things pre-established 
upon quite different principles,— -then must such schemes of go- 
vernment at length prove as useless as uncomfortable ; being 
wholly founded on a false bottom, and at every turn opposing 
what they never can overthrow; since he who framed this 
system will assuredly take care to support it in his own way, 
whether we will or not; and if the original plan on which it was 
formed, and the laws calculated to direct it, be thought of them- 
selves insufficient to that end, there is still ground [from nature 
and reason, setting aside positive declarations] to believe, that 
he would rather interpose sometimes to secure the establish- 
ment thereof, than suffer it to be quite ruined and reversed. 
The Governor of which system, therefore, ought to be attended 
to in all good policy; and our political plan framed in some 
kind of conformity to that great model; by a careful con- 
templation of the chief end and prepollent quality in each part 
of his works ; — by a studious survey of all the dignity, and 
harmony, and happiness, conspicuous in the general conduct 
of them. But in such schemes as we are now examining, the 
supreme Governor of the world is either quite omitted, or in- 
troduced in so degrading a manner as makes him even de- 
pendent on, and obliged to, an evil principle for the beauty 
and chief benefit of his work: it gives so base an idea, both of 



286 THE PROGRESS OF 

very difficulties. How much better is the inten- 
tion, end, and effect of those writings, which place 

this system and its Author, as must shock any one who is willing 
to entertain the least degree of reverence or regard for either, 
or has any just concern even for himself, as being unavoidably 
linked in close connexion with a system, from whence he is 
like to receive so little either of true honour or advantage. 

How much more just a theory might be erected on sound 
morals, and a sense of religion ! which would make all true, 
rational pleasure coincide with them, and render the present 
state of things, not only uniform and absolutely desirable in 
itself, but also the direct road, the natural passport to abetter : 
— which, beside a great share of good in present possession, 
must fill the soul with hope of infinitely greater hereafter : — 
where every virtue would, in every one, essentially promote 
and perfect those of others, and each conspire to exert the 
natural effects of all, in universal happiness; without that 
motley mixture of the contrary qualities, which can at best but 
indirectly, and accidentally, and by their being extraneously 
over-ruled, produce any part thereof. For, after all, when once 
we come to understand ourselves, we shall find that vice in 
general does, in its own nature, and in every degree of it, tend 
to produce misery or prevent happiness, either mediately or 
immediately, in every system [from whence indeed it has its 
name, and on account of which it has been, and ever ought to 
be, prohibited by divine and human laws ;] though this its ten- 
dency may probably be over-ruled in many particular cases ; or 
it may be suspended or superseded by the introduction of op- 
posite qualities, which, through the unavoidable imperfection 
of language, are often mistaken for it ; or it may be in such a 
manner really blended and confounded with these, as to be 
hardly distinguishable from them ; or in such a degree counter- 
poised and balanced by some jarring principles or inconsistent 
species of its own, that its effects are not so plain and obvious, 
especially in large societies, and very complex bodies, where 
more than ordinary skill is requisite, to compute the con- 
sequences of each particular act or habit, and assign to each 
influence its proper cause. But this grows more apparent in 



NATURAL RELIGION AND SCIENCE. 287 

human nature in its fairest light, and represent 
the lovely form as worthy of its Author; as well 



small families and private constitutions, where vice, of every 
sort and size, is seen to create proportionable corruption and 
disorder in the body politic, as surely as venom, or a poison 
properly so called, does in the natural one ; though, in some 
critical circumstances, such a violent struggle and convulsion 
may be raised thereby in both of them, as may occasion very 
extraordinary effects ; and two bad qualities in contest with 
each other, instead of ruining, may possibly relieve an op- 
pressed constitution, as sometimes bina venena juvant. Yet 
still, notwithstanding some such very unusual phenomena, the 
distinct properties and regular production of natural bodies, as 
well as those of moral qualities, are both fixed and discover- 
able : in the main, we are tolerably well apprised, what na- 
turally conduces to the preservation and prosperity of each ; 
and on the whole may rest well satisfied, that if the latter were 
composed of such a number of rank heterogeneous principles 
as the same author is inclined to suppose, they would not long 
subsist as we now find them, nor could the world possibly go 
on so well as it has done, and does. So far is that position 
therefore from being just, which this same author has put into 
the very title of his book, viz. that vice, properly so called, 
whether private or public, is a real benefit, that the reverse is 
strictly true in general ; which might be proved as clearly by 
an induction of particulars, as Sir W, Temple has made out in 
one strong case, which was this author's leading instance ; viz. 
that of luxury, or excess, being of advantage to a beneficial 
trade. See Temple's Observations on the Netherlands, p. 66. 
fol. [Comp. Hutchesons Remark, No. ii.] But granting all the 
facts to be just as this author states them, were the bulk of 
mankind altogether as vile and vicious as he represents them ; 
yet would it be of no real service to lay open such a sink of 
pollution, and thereby only spread the infection farther still 
and faster j it cannot be of so much use to exhibit men entirely 
as they are in their very worst light, as it must be, to place 
them where they oft really have been, and where they always 
might and ought to be. Nor can such views of the world prove 



288 



TIIK PROGRESS OF 



as of those that serve to display the beauty and 
beneficence of the divine economy, and produce 
an assurance of that paternal care, and providen- 
tial conduct of us here, which brings the truest 
enjoyment, and most grateful acknowledgment of 

any entertainment to one that is either desirous of concurring 
in any measure for the improvement of it, or of contributing at 
all to the ease and agreeableness of his own situation in it. 

But I proposed to make only some general observations on the 
genius and main drift of this celebrated book, as a specimen of 
such sort of writings ; the particulars of it having been suf- 
ficiently confuted long ago ; and I shall conclude with observ- 
mg, that the celebrated author of the Characteristics, and this 
writer, who so constantly opposes him, are evidently in two 
extremes; the first contending for a benevolence quite pure in 
kind, and perfectly disinterested, and without any other end 
than its own exercise ; which is neither reconcileable to fact, 
nor to the frame of such beings as we are at present ; the latter 
centering all in se// 1 immediately, and constituting its chief good 
in some of the very lowest gratifications : which is alike ground- 
less, but attended with worse consequences. Between these 
there is manifestly a middle way, whereby the moral sense, and 
that of honour, &c. may be formed by way of habit, really 
distinct from, and striking previously to any private views ; and 
generally with greater force too, than could be produced by the 
most vigorous and intense reflection; yet this may be so far 
qualified by a mixture of the other passions, and so well di- 
rected to the best and noblest ends by reason, as to keep clear 
of all the absurdities of the former system, which runs so na- 
turally into rank enthusiasm ; and likewise to avoid the ill con- 
sequences that attend the latter, which is so apt to sink us into 
the very dregs of vice and villany. This has been just pro- 
posed above [Part i. note (a) p. 11, &c.] and I find no sufficient 
ground to doubt of its being in itself the most conformable to 
the true nature of mankind in general, and best adapted to pro- 
mote the highest degree of happiness in social life. A more 
particular examination of both the systems above-mentioned 
may be seen in Broxvns Essays on the Characteristics. 



NATURAL RELIGION AND SCIENCE. 289 

all present benefits ; and likewise must beget a 
joyful hope and expectation of more solid and 
substantial ones hereafter ! 

The consequences of the foregoing doctrine 
might be urged farther, in regard both to the 
atheist and the deist: to convince the one, that all 
things have not gone on at random ; but that 
there are plain tokens of a wise plan, and a re- 
gular government laid down ; and, from what has 
already past, great reason to think that more of 
the same wisdom will ever appear, and in a still 
more perfect manner : to show] the other, that as 
the several dispensations of revealed Religion 
have hitherto been by a like progress conformable 
to those of Providence, in both the natural and 
moral world, this may come from the same author ; 
and receive yet farther increase, which these do 
daily, as they are better understood. 

But if this be not the case in any degree here, 
we seem to have nothing left whereon to ground 
an analogical argument (which yet is our best na- 
tural argument) for an hereafter : — no visible foot- 
steps of wisdom and goodness, to conduct us in 
our search after a first cause : —no settled founda- 
tion for our hopes of futurity, the basis of all na- 
tural religion : all is chaos and confusion thus far, 
and therefore may be so, for aught we know, 
eternally ;— in short, the divine government must, 
on this supposition, be inferior to most human ad- 
ministrations (a). 

(A) This hypothesis, how extraordinary soever it may appear, 

U 



290 THE PROGRESS OF 

Thus then we see, how necessary it is to form 
just conceptions of the past state of the world, 



has met with an ingenious advocate in a Disccurse entitled, 
The influence of the improvements of life on the moral principle 
considered ; designing to show, that in proportion to the increase 
of the former, there is a constant decrease in the latter. This 
Author was obliged by his own hypothesis to allow the main 
point, viz. that the practice of virtue is not under any such 
decline, but rather in fact better secured as men become more 
civilized, p. 7. as the improvements of life have so far enlightened 
the minds of men, that they readily discern the connexion between 
certain moral duties and their own private interest; ib. and yet 
he asserts, that by the very same means the state of morality 
in the world degenerates daily, p. 6. His reason is, because the 
direct tendency of every improvement of life is to bring about the 
practice of morality without the principle, p. 7* We have indeed 
hitherto been taught to know a tree by its fruits, and deemed it 
the surest way to judge of any man's principles from the con- 
stant course of his practice; but by this new system we are to 
understand, that these have very small connexion with each 
other ; and that there are some other connexions, which will 
bring about the same thing more effectually. Now since the 
subject of morality has been reduced to a science, and as such, 
built on rational principles, the sense of all the terms relating to 
it has been, pretty well agreed upon, and it is generally under- 
stood to include thus much ; The doing good to mankind in 
obedience to the will of God, and for the sake of everlasting hap- 
piness. [Tracts on Morality and Religion prefixed to Kings 
Or. of E. 4?th Ed.] or as it is elsewhere described (Orig. of evil. 
No. 52. p. 266. 4th Edit.) obedience to God is the principle, the 
good of mankind the matter, our own happiness the end, of all 
that is properly termed moral virtue. This has been shown to 
be the true theory of virtue ; and that, strictly speaking, no- 
thing less than a regard to the divine will, and a consequential 
view of happiness, during the whole of our existence, can be 
its adequate principle and end, so as to form an invariable con- 
nexion between every part thereof, and our proper duty. Not 
that a distinct, actual view either of this principle or end is al- 



NATURAL RELIGION AND SCIENCE. 291 

especially with regard to that important point, 
religion; in order to judge in what condition it 

ways possible, or requisite even in the best regulated minds here, 
to render such a course of action, as is denominated virtuous, 
acceptable to, and rewarded by the Deity. Nor is it necessary 
to exclude all prospect of inferior advantages : though the less 
general such a prospect is, the less virtue there will be in any 
particular action (as is observed in Prelim. Diss, to King,) pro- 
vided any such particular benefit be not the sole view in per- 
forming it, without which we should never have engaged in such 
performance. As there are several good ends set in subordina- 
tion to each other, it may, it is hoped, considering human frailty, 
be sufficient if we take any one of them, and run it up to the 
supreme, ultimate end upon occasion ; (as is observed in the 
Tracts before King, ib.) if we keep hold of any one link of the 
chain, so as to be able to draw after it a regular train of really 
beneficent acts ; nay, sometimes we are entitled to the same 
privilege, if we be led to it by nothing more than a mere habit, 
association, or affection; (as is made out in the same place) or 
else we should be forced to exclude from the character of vir- 
tuous, not only the bulk of mankind, but many of the most able 
philosophers ; and it would be hard to brand a steady, uniform 
course of action, which is so right in the material part, with the 
name of artificial (p. 8.) or sham virtue. 

These several qualifications have been laid down in a plan of 
morals, in order to render it not only rational in itself but of 
some real use, and applicable to what daily occurs in common 
life. But in truth, the ingenious author now before us seems to 
have nothing of this kind in his thoughts, when he estimates the 
state of morality in the world ; contenting himself with carrying 
on a traffic among its natural conveniences, which he conceives 
may do the business ; though how this will ever reach such hap- 
piness as may be termed the ultimate end of morality, p. 8. or 
indeed any moral happpiness at all, is not perhaps so easy to 
discover. Will it be able to produce the same kind of self- 
satisfaction, as arises from the consciousness of merit, and the 
well grounded expectation of reward? or any other satisfaction 
in any wise equal to it ? If this end could perfectly, or even in 
a great measure, be answered, p. 8. by any such mean ; he would 

U 2 



292 THE PROGRESS OF 

will probably be for the future ; and in what 
manner we should conduct ourselves with refer- 

do well to show us, how we may distinguish that from one of 
the real sanctions of morality, ib. What these same sanctions 
are, he has not indeed told us explicitly ; which would perhaps 
have been a little inconvenient, since if he here intends those 
that relate to the divine will, whether in this life or another, it 
may be a farther difficulty to show, how these can he found less 
conducive to private good, p. 8. than the artificial ones ; as they 
most certainly secure it on the whole, which the others do not. 
If he speaks here only of some present good, it is no great wonder 
if a remote prospect of futurity do not affect a man so nearly, 
as the immediate consequence of things about him : though 
that too, when rendered present to the mind by due reflection, 
often yields a portion of happiness superior to any sensual 
object whatsoever ; and to do this seems a much easier task, 
than the working out such a certain train of temporal conve- 
niences, as will be sufficient to supply its place. 

Again: The ultimate end of morality, says he, is private hap- 
piness, p. 8. And what is virtue, but the direct way to this end ? 
or where lies the great object of virtue, but in the obtaining of 
this by the most efficacious and consistent means ? How then 
can the bulk of mankind, or any body else, be wrong in cul- 
tivating the mean, only so far as they think it productive of the 
end? ib. except we revive the old stoical principle, of following 
virtue for its own sake, and without any other end ; which prin- 
ciple has, it must be confessed, been most effectually rooted up 
by modern improvements; as they have taught us to look 
somewhat farther into the true nature and consequence of things, 
than either to act without any end at all, or to mistake means 
for ends ; and esteem that for itself, which was originally re- 
quired of us, because it leads to something else ; and is still of 
no other use, or excellence, than as it does so : a thing that is 
only good in itself, or absolutely so, i. e. good to no end, being 
in reality good for nothing, as was observed long ago by Socrates. 
Xen. Memorab. B. 3. c. 8. We cannot therefore distinguish 
between that which naturally leads to the ultimatum of all pri- 
vate happiness, and real virtue; since nothing is materially 
good on any other account than as it properly conduces to 



NATURAL RELIGION AND SCIENCE. 293 

ence to it. If it has hitherto been really pro- 
gressive, we find good reason to expect the same 



such end, nothing really bad or vicious farther than it tends 
to the contrary ; and the producing of the first among mankind 
entirely, and uniformly, must ever be true virtue, call it either 
moral or artificial, so long as we have any meaning to the word ; 
and the pleasure ordinarily attending such a disposition in the 
person himself, and the production of the same in others, to- 
gether with a return of like good offices from them; or the 
additional and extraordinary attainment of some degree of hap- 
piness, over and above all these, upon the same account ; will 
be, one of them the natural, the other the supernatural sanctions 
of it. Why the former of these should not, in their proper 
place and order, be admitted as well as the latter, I know not ; 
nor why it should be deemed any degradation, or degeneracy 
in virtue, if, like religion, (which is built upon the very same 
principle) it be profitable to all things ; and better our condition 
both in the life that novo is, and in that to come. We have no 
law against attending to the lower of these ends ; nay, the con- 
stitution of our nature evidently demands it of us : the only 
fault is, if we stop there, as was observed above ; and which 
perhaps is no more general, than the acting upon habit, or 
affection, or without any distinct view at all ; which will oft 
be the case with many of us unavoidably. 

The designed production therefore of good, natural good, 
may be justly said to constitute moral good, how much soever 
is to be deducted for the imperfection of the motive : this will 
be the true, only rule of moral actions ; and a conformity to it 
most agreeable to the will of God ; nay, the only sure way of 
discovering what his will is, so far as that is considered as the 
foundation of morality. Men may indeed, and too often do, 
promote the happiness of others on what is in the worst sense 
styled a private, selfish view ; and as often produce partial good 
by the introduction of a more general and extensive evil; 
which actions thereby become either vicious, or at best, to the 
agent himself, wholly indifferent : but to promote the true hap- 
piness of others in any degree, absolutely, as such and so en- 
joined ; though with a view to our own good upon the whole ; 



294* THE PROGRESS OF 

progress still farther. We have strong motives 
to go into this scheme ourselves, and clear direc- 
tions how to proceed in it. Instead of looking 
back, and labouring to confine it to the model of 
past times, or even tie it down to its present 
state and model of improvement*, we learn 
rather, with the great Apostle, to for get those things 
which are behind, reaching forward unto those things 
which are before, and pressing toward the markf. 

otherwise it would not be reasonable in us, but romantic ; this 
will ever be true virtue, grounded on a proper principle, and 
directed to a proper end ; and farther than this, we really 
know nothing either of its nature, principle, or end ; nor of its 
sanctions. 

* ' Were the best formed state in the world to be fixed in its 
present condition, I make no doubt that in a course of time it 
would be the worst. History demonstrates this truth with re- 
spect to all the celebrated states of antiquity; and as all things 
(and particularly whatever depends upon science) have of late 
years been in a quicker progress towards perfection than ever, 
we may safely conclude the same with respect to any political 
state now in being.' Priestley on government, p. 130. 

f Phil. hi. 13, &c. — I shall here add the sentiments of an 
illustrious writer, and an excellent judge of the world; who, 
had I met with him sooner, would have saved me the trouble 
of saying any thing upon the present subject; and whose whole 
treatise is so curious, as to make the length of this, and some 
other specimens cited from it, excusable. i It is an extraor- 
dinary improvement that divine and human learning hath at- 
tained to, since men have looked upon the ancients as fallible 
writers, and not as a ne plus ultra that could not be exceeded. 
— And I do in truth believe (with a very true respect to the 
writers of the 3d, 4th, and 5th ages) that there have been many 
books written and published within these last hundred years, 
in which much more useful learning is not only communicated 
to the world than was known to any of those ancients, but in 



NATURAL RELIGION AND SCIENCE. 295 

And, to use the same Apostle r s advice, Let us 
therefore, as many as desire to be perfect, be thus 



which the most difficult and important points which have been 
handled by the fathers are more clearly stated, and more solidly 
illustrated, than in the original treatises and discourses of the 
ancients themselves. — If, then, in truth, all kind of learning be 
in this age in which we live, at least in our own climate, and in 
some of our neighbours, very much improved, beyond what it 
ever was ; and that many errors, and some of no small import- 
ance, have been discovered in the writings of the ancients ; why 
should we resort and appeal to antiquity for any other testimony 
than for matter of fact ; and thereto without restraining our own 
inquiry, or rational conjectures. — We do not flatter ourselves, 
if we do believe that we have, or may have, as much knowledge 
in religion as they had ; and we have much to answer, if we 
have not more : — It would be a good spur to raise our industry, 
if we did believe that God doth expect a greater perfection from 
the present age in learning, in virtue, in wisdom, and in piety, 
from the benefit and observation which he hath afforded us in 
all the precedent ages : From their defects, we have an argu- 
ment to be wary, and to reform ; and from what they did well, 
we have their counsel and assistance, and may the more easily 
improve what they did ; and we have all the obligations upon 
us to mend the patterns we have received, and leave them with 
more lustre to our posterity ; who are bound to exceed us again 
in knowledge, and all degrees of perfection : whereas a looking 
bach, and prescribing rules to ourselves from Antiquity, retards 
and lessens even our appetite to that which we might easily 
attain ; we may as well resort to old men to teach us to run, 
and to throw the bar : if our bodily strength grows and increases 
when theirs decays, the vigour of our mind doth as much ex- 
ceed theirs ; and since we set out after they rest, we ought to 
travel farther than they have done, when we carry all the land- 
marks with us. It is a caution near as old as Christianity, Nihil 
magis prcestandum est, quam ne pecorum ritu, sequamur ante- 
cedentium gregem ; pergentes non qua eundum est, sed qua itur. 
It has always been a disease in the world, too much to adore 
those who have gone before, and like sheep to tread in their 



296 THE PROGRESS OF 

minded. As we have the best means of effecting 
this within our power ; as we live under the 

steps, whether the way they went were the best or not. Seneca 
thought, that nothing involved men in more errors, qnam quod 
ad rumorem componimur ; nee ad rationem sed ad similitudinem 
vivimus ; that we consider more what other men have thought 
or done, than whether they did think or do reasonably. Nor 
is it out of modesty that we have this resignation, that we do in 
truth think those who have gone before us to be wiser than 
ourselves ; we are as proud and as peevish as any of our pro- 
genitors, but it is out oFlazmess ; we will rather take their words? 
than be at the pains to examine the reason they governed them- 
selves by. But there is hope, the present age will buoy itself up 
from this abyss of servitude ; and by their avowed endeavours 
to know more than the former have done, will teach the next 
to labour, that they may know more than we do : which virtuous 
emulation should continue and grow to the end of the world. 

* It may be, the common proverbial saying, that the world 
grows every day worse and worse, prevails with many to believe 
that we have a good title to be so ; and that it is vain to strive 
against our fate ; nay, some men think, that there is prescrip- 
tion enough in the Scripture, as if there was such a general 
decay, that the last age shall be worse than any that have gone 
before ; in which, I conceive, men are very much mistaken. It 
is very true, that both St. Paul and St. Peter have foretold, 
that in the last days perilous times shall come ; for men shall be 
lovers of their own selves, covetous, boasters, proud, blasphemous, 
&c. Yet they do not tell us, that these men, which have made 
a great party in the world in every age, shall prevail and cor- 
rupt the rest ; nay, they say the contrary. They shall proceed 
no farther, for their folly shall be manifest to all men. So that 
we may hope and endeavour to accomplish this prophecy, that 
the graver and the more modest, the humble, the pious, and the 
chaste part, shall be able to discountenance, to suppress, to 
convert, or to extirpate the other. We may as warrantably 
take a measure of those times from that declaration of St. Peter, 
in the 2d of the Acts ; It shall come to pass in the last days, I 
will pour out of my Spirit upon all flesh, and your sons and your 



NATURAL RELIGION AND SCIENCE. 297 

mildest of governments ; and enjoy the blessing 
of liberty in that perfection which has been un- 
known to former ages, and is so still to most other 
nations*'; a blessing (suffer me once more to re- 

daughters shall prophesy, and your young men shall see visions, 
and your old men shall dream dreams. Here is no decay attends 
this fulness of time ; no resort to antiquity, to chalk us out the 
way to knowledge and understanding. We are not sure that 
those last days, to which both those prophecies refer, are not 
already past ; but we may be sure, that if we spend that time 
which God shall vouchsafe to give us in this world, in that 
manner as he expects we should, and as he hath enabled us to 
do if we will; we shall leave as fair examples of wisdom, virtue, 
and religion to those who shall succeed us, as any have been 
left to us by those who have gone before us : and our posterity 
pursuing the same method, the last age will appear at the day 
of judgment less undaunted than any that hath gone before it.' 
Ld. Clarendon of the reverence due to antiquity. Ess. Mor. 
and Div. p. 238, &c. dated Montpellier 1670. Comp. Jonston 
de Naturae Constantia. Punct. x. p. 156, &c. That there will 
be a more rapid progress toward perfection in the latter ages 
of the world, and that the last will exceed all others, is made 
highly probable by Worthington, Ess. on Redemp. c. 13, 14. 
There is something to the same purpose worth taking notice of 
in the Exemplar, p. 387? &c. Comp. Worthington B. Lect. V. 
2. p. 224, &c. 

* Remarkably ingenuous is the testimony which a celebrated 
foreigner, the author of L 'Esprit des Loix, bears to the ex- 
cellency of our civil constitution in this respect ; which deserves 
to be reflected on by every intelligent Englishman, and will, it is 
hoped, in time produce the same amiable spirit in the eccle- 
siastical. Comp. T>e Lolme pass. 

* It is the part of men, so guarded from the dangers that at- 
tend the search of truth in other countries, so blessed with time 
and opportunity, so adorned with learning and the free use of 
scripture, to study the Word of God with assiduity and faithful- 
ness; not as though we were already perfect; but searching 
after farther improvement ; confessing ingenuously in the true 



298 THE PROGRESS OF 

mind us of it) which includes every thing valu- 
able in life, and has the greatest tendency to 
accelerate the progress abovementioned : let us, 
instead of making it either a covering for sedition* 
against such a government, or a cause of gratify- 
ing our maliciousness against each other, be rather 
diligent in using it to the good purposes for which 
it is bestowed ; and render ours as much superior 
to those nations that are deprived of it, as other 
countries are observed to have been in the like 
circumstances. 

Let us concur with this auspicious course of 
providence, and contribute our best endeavours 
towards carrying on this amiable progress, by 
every serious, fair, and free inquiry \ free, not 
only from all outward violence and clamour, but 
also from (what our most holy religion with the 
greatest reason equally condemns, as being the 
root from whence these evils spring) all inward 
bitterness, wrath, hatred j* : — learning to bear with 

spirit of Protestantism, which disclaims infallibility, that if our 
church should in every doctrine it advances " justify-itself; its 
own mouth would condemn it : and if it should say, I am per- 
fect, it would prove it perverse, Job ix^ 20." It is the business 
of its members to bring it to perfection by degrees, as they 
themselves improve in the knowledge of the Gospel,' Taylors 
Essay on the Beauty of the Divine (Economy, p. 02. 

* That this is the particular meaning of kcckioc 1 Pet. ii. 16. 
Vid. Benson in loc. 

f ' Young people ought to be taught, that there is no heresy 
so bad, nor so contrary to the spirit of Christianity, as to believe 
it to be proper or lawful to hate or persecute a fellow-creature 
and a brother, for an opinion, which he declares, in the sim- 



NATURAL RELIGION AND SCIENCE. 299 

the mistakes of each other in this, as well as in 
other matters ; nay, rather the more here, since 
these mistakes are of the highest consequence, 
and this the only proper method to remove them : 
thus labouring, as well to reform the errors of 
our brethren in love, as to promote and to con- 
firm their knowledge of the truth ; not for that, in 
either case, we have dominion over their faith ; but 
as being helpers of their joy*. And thus shall re- 
ligion be at length suffered to partake the benefit 
of those improvements, which every thing beside 
enjoys. 

I desire it may be observed here once for all, 
that when I mention improvements in religion I 
do not intend a discovery of any new points, or 
improving upon the original revelation itself f , in 
things essential to the general doctrine of salva- 
tion ; but only a more perfect comprehension of 
what was formerly delivered ; a view of the ex- 
tent and excellence of this great mystery con- 
cealed from former ages ; and which was received 
but partially, at least by the bulk of mankind, as 
was observed above X ; and soon adulterated to 
such a degree, as (I beg leave to repeat it) may 
take yet more time to rectify ; especially, when 
so much rubbish has been continually thrown 
upon the Scriptures, both by translators and ex- 

plicity and sincerity of his heart, he has impartially examined, 
and thinks he finds to be agreeable to the sense of Scripture.' 
Thoughts on Education, p. 28. 
* 2 Cor. i. 24. f See Part ii. p. 179. J Ibid. 1?5. 



300 



THE PROGRESS OF 



positors ; as, if we set aside the care of a parti- 
cular providence, which has in this respect (so 
far as relates to the Text*) been very remark- 
able t; might make us justly wonder they have 
not sunk under such a load. This has, in these 
parts of the world, been for some time clearing 
off, by the help of a more sound philosophy ; as 
well as by more sober rules of criticism ; more 
close, consistent methods of interpretation t* 

Though perhaps even here, it would not be a 
difficult task, were it not too invidious, to suggest 
means of yet farther improvement. Perhaps we 
ought to attend more to the nature of the Hebrew 
idiom, than we are used to do, and observe the 
vast disparity between the eastern way of speak- 

* The Jesuits are said to have held frequent consultations 
some time ago about censuring and correcting of St. PauTs 
Epistles ; [Sir E. Sandys & Europe? Speculum, p. 165, &cj If 
other societies had been as industrious to correct the comments 
on them, and review the doctrines deduced from them, it might 
not perhaps have been amiss. 

f See Jones 's New Method of settling the Canon, Part ii. c. 
% Sec. 

± •' I cannot but hope, that when it shall please God to stir 
up persons of a philosophical genius, well furnished with critical 
learning; and the principles of true philosophy ; and shall give 
them aheartv concern for the advancement of his truths ; these 
men. bv exercising upon theological matters that inquisitiveness 
and sagacity, that has made in our age such a happy progress 
in philosophical ones, will make explications and discoveries, 
that will justify more than I have said in praise of the study of 
our religion, and the divine books that contain the articles of it. 
For these want not excellence, but only skilful unveilers.' 
Boyle's Excell. of Theol. p. 47« 



NATURAL RELIGION AND SCIENCE. 301 

ing and our own ; for want of which, it is to be 
feared, we oft retain the words without the ori- 
ginal meaning, nay, with a very different one # ; 
and by adhering too strictly to the letter, are apt 
to overstrain most things, and carry them both 
beyond common sense, and the import of the sub- 
ject. Perhaps even our very reverence for these 
sacred writings misapplied, our too unguarded 
zeal to do them honour and support their au- 
thority, in every view, against that church which 
substitutes another in its room, may have con- 
tributed to cast a cloud over the whole ; which 
makes us afraid to examine this book with the 
same freedom that we do, and find we must do, 
every other book which we desire to understand : 
— I mean the notion of an absolute, immediate in- 
spiration of each part and period ; even where 
the writers themselves, by the very manner of ex- 
pressing themselves, most effectually disclaim it*j": 



* — Quo clarius appareat Orientalium Scriptomm stylum, 
audacioribus translationibus refertum, non ex more nostro lo- 
quendi hodierno debere exponi, quce maxima pene est interpretum 
culpa. Cum sensum fyo'seos investigant, magis adtendunt quid 
ipsi intelligi vellent, si ita nunc loquerentur : quam quid olim 
inter populos, non minus opinionibus et ingenio, quam tem- 
poribus et locis a nobis remotos, intelligi potuerit. Cleric, de 
Stat. Sal. App. Com. Gen. p. 378. 

f See instances in Whitby on the N. T. Gen. Pref. p. 6. Se- 
veral authors by the influence or inspiration of the Holy Ghost, 
in this case, mean no more than & particular Providence, super- 
intending the Scriptures ; yet are afraid to relinquish the old 
term, how improperly soever they apply it. And we may ob- 



302 THE PROGRESS OF 

which, beside the bad effects it may be supposed 
to have at present, when once it appears to have 
no good foundation in these holy writings (^)> it is 



serve, how hard some good men strain to introduce this sort of 
inspiration indirectly, even when they are obliged to own, that 
prima facie it cannot be justified. Thus Doddridge on 2 Cor.xi. 
17. 'It seems indeed not very just and natural to interpret 
this, as spoken by immediate suggestion ; yet it being in present 
circumstances, very proper the Apostle should speak thus, the 
H. Spirit might by a general, though unperceived influence, 
lead him into this tract of thought and expression.' Fam. Exp. 
Vol. IV. sect. 18. note a. Comp. Paraphr. ib. Vol. III. sect. 33. 
p. 233. note f. 

(jw,) As I would not give unnecessary oifence in such a tender 
point, which most writers are still very unwilling to give up, ex- 
pressly, though they seem forced to treat it either in a confused 
or a contradictory way, I shall beg leave to explain myself a 
little upon this head. 

The true sense then of the divine authority of the books of the 
O.T. and which perhaps is enough to denominate them in general 
Qso'nr/svroi, seems to be this ; that as in those times God has all 
along, beside the inspection or superintendency of his general 
providence, interfered upon particular occasions, by giving ex- 
press commissions to some persons (thence called prophets) to 
declare his will in various manners, and degrees of evidence, (see 
Smith, Sel. Disc. N. 6.) as best suited the occasion, time, and 
nature of the subject ; and in all other cases, left them wholly 
to themselves : in like manner, he has interposed his more im- 
mediate assistance, (and notified it to them, as they did to the 
world) in the recording of these revelations; so far as that was 
necessary, amidst the common (but from hence termed sacred) 
history of those times ; and mixed with various other occur- 
rences ; in which the historian's own natural qualifications were 
sufficient to enable him to relate things, with all the accuracy 
they required. This seems to be at last allowed by Abp. Potter, 
in his elaborate Discourses on the Subject of inspired Direction : 
which he compares to a skilful rider's guidance of his horse, 



NATURAL RELIGION AND SCIENCE. 303 

to be feared, will produce a worse, by tending to 
discredit that partial one, whether of guidance, and 

Prcelect. p. 132. who yet sometimes gives up the reins, and 
suffers him to take his natural course. See p. 140, 156, 158, 165, 
100, 194, 195, and 196. The scripture-language is in this re- 
spect paralleled with that of the old Pythian oracle, where 
Plutarch says, non Dei vox est, non sonus, non metrum ; sed 
fceminse. Under the same inspiration are included several in- 
stances of mere human infirmity, or ignorance, p. 202, and want 
of memory, 203, and even various lections, 198. Is all this any 
more than what we commonly mean by a providential per- 
mission? or can any other influence of the Spirit be introduced 
here, besides such as may be supposed to concur with the 
operations of mankind in the ordinary acts of providence, and 
where a supernatural interposition would have been unworthy 
of its author? which mixture of divine and human, in the same 
times, things, persons, and their history, appears conformable 
to the other works of God ; and affords many circumstances of 
credibility, which, though some of them seem to come in by the 
by, and are often contained in a mere parenthesis; yet furnish 
a much clearer evidence of the truth, and will in all ages more 
incontestably confirm, the genuineness of that relation which is 
attended with them, than if such revelations had been all made 
and recorded at one time, by themselves and by men altogether 
over-ruled in their delivery. 

This likewise appears in a good measure to have been the case 
with the N. T. writers ; who, notwithstanding the things they 
were to deliver, are mostly of greater consequence, and more 
closely connected in point of time, place, and other circum- 
stances ; notwithstanding the extraordinary assistance of the H. 
Spirit, which was to abide with them, and lead them into all 
necessary truth ; and for the most part either the thing itself 
shows, or they give us distinct intimation, when they have re- 
course to that assistance : yet from the very form in which they 
usually express themselves, it must appear that this influence is 
no less frequently suspended ; it being perhaps peculiar to the 
Son of God himself, to have the Spirit at all times tvithout mea- 



304 THE PROGRESS OF 

snpe?~in tendency, (if that can properly be called 
such) or of suggestion, which upon some occasions 



sure, or limitation : [see Doddridge on J oh. iii. 34. Fam. Ex. 
Vol. I. p. 102]. And beside the more fundamental truths, how 
oft do the same persons condescend to treat of other inferior 
controversial matters ; useful indeed, some to the then present, 
some to all future times ; but surely of a very different nature 
from the former ; and in the delivery of which that influence 
and assistance does not seem so requisite ! How justly do they 
place the evidence of facts, on their own senses only ! declaring 
ivhat they have seen and heard; which at all times may and which 
alone can at any time be produced as proper proof. In rea- 
sonings, how beautifully do they add their • private judgment, 
and in affairs of smaller moment, even their conjecture or opi- 
nion, to what they had received from the Lord himself! where 
circumstances show us the expediency of such additions ; and 
where common sense was, and will be always, equally sufficient 
to distinguish one from the other; as it is to interpret the whole 
scripture without any infallible guide. — But common sense is too 
often laid aside in subjects of this nature. Many good men 
think, they can never do too much to decry it ; to set the Bible 
at variance with it ; to carry the whole up beyond its reach ; 
though by schemes merely of their own invention, rather than 
forming any judgment from what they really find in that sacred 
book. Not content with a moral evidence of its truth, which 
is clear, strong, and every way sufficient for the conviction of all 
fair inquirers ; (vid. Jacquelot de la Verite, et de Tlnspir. &c. 
c. 6. p. 45.) they must needs introduce another, where is no 
room for it ; and insist on such universal, absolute infallibility, 
as never can be made out, to those who are not already per- 
suaded of it ; (and who can have no other evidence for such per- 
suasion, than the same moral one, on which ihattrzith is grounded) 
and which is at last either useless, or inconsistent with those na- 
tural proofs, which constitute the credibility of this and every 
other history so circumstanced. Is not a moral evidence enough 
to assure us of the genuineness and incorruptness of these 
writings ? Why should it not then, where it can take place, be 



NATURAL RELIGION AND SCIENCE. 305 

they do claim ; which is very requisite to secure 
a due authority to them ; and which, when pru 



sufficient for the authors themselves to proceed on in their 
writing? and equally ascertain the truth of what they have writ- 
ten? and why should the generality of the composition (were 
any great stress ever to be laid upon it) be deemed altogether 
divine; when the conveyance, which so much effects that, and in 
which so many parts of it have suffered, is allowed to be no more 
than human ? Most persons now begin to see, that there is at 
least some mixture of this latter, in the language ; and I believe, 
upon due consideration, it will appear that there is no greater 
difficulty to admit it in the matter, upon several occasions ; nor 
perhaps any danger in extending that observation to the writings 
of the Apostles, which a very cautious author on this subject 
has applied to their conduct. ' If we consider how strong a 
temptation they would have been under to think too highly of 
themselves, if they had been under a constant plenary inspiration, 
it may appear a beauty in the divine conduct to have left them 
in some instances to the natural weakness of their own minds, 
(Comp. 2 Cor. xii. 7, 9, 10), and sometimes to suspend those ex- 
traordinary gifts in particular, as he did those of healing, 
(Comp. 2 Tim. iv. 20. Phil. ii. 27.) still providing by other hands, 
a remedy for those ill consequences which might have arisen 
from an uncorrected mistake.' Doddridge, Lect. Part. vi. Prop, 
cxvi. p. 330. 

I trust the candid reader will believe that I can have no in- 
tention here to degrade the holy Scriptures, in any respect, but 
rather to free them from an unnecessary load of objections, and 
render them more useful to the chief purposes for which, I 
humbly apprehend, they were designed ; hoping thus much may 
serve to occasion some more accurate inquiry into this important 
subject ; which has indeed been frequently discussed in different 
parts of the Christian world ; but never, so far as I know, with 
that fairness, freedom, and impartiality, which the thing evidently 
requires : and whether this be a proper time to canvass it 
thoroughly ; — whether the generality of Divines be qualified \& 
form more just and clear conceptions of it now, than formerly ; 
is with all deference submitted to better judges. See the au> 

X 



'J06 THE PROGRESS OF 

dently distinguished from the other, has, and we 
trust, ever will appear to have, sufficient ground 
to support itself. 

To this blind reverence for the words of holy 
Scripture, perhaps I may be allowed to add another, 
full as great, relating to the sense: not the true, 
genuine one ; for which we cannot surely have too 
much concern ; but one which sometimes widely 
varies from it, and yet is very apt to slip into its 
place ; — the commonly received, traditional one. 
This doctrine we learn from those very adversaries, 
which in the former case we were striving to op- 
pose : and though indeed it have a shew of humility 
and a proper deference to public wisdom ; yet in 
time, probably, may be attended with no better 
consequences : if men will not distinguish pure, 
primitive Christianity, from that which oft may 
happen not to be such, and if in this point, which 
of all others is most deserving of their care and 
caution, they content themselves with the opinion 
of the multitude, and take that for a sufficient 
rule, which they know to be far from even ex- 
cusing those who have the means of judging for 
themselves;- — and which they would be ex- 

thors on this subject in note (h). p. 1 74. with Middletons Miscel. 
Tracts, N. 1, 2. Warburions Serm. vi. p. 225, &c. and part of a 
posthumous treatise of Castalio on the interpretation of Scrip- 
ture, considered under the threefold distinction of Oracles, Tes- 
timonies, and Opinions; inserted in Wetsteris N. T. Vol. II. 
p. 884, &c. or Benson 's Essay on Inspiration, annexed to his 
Paraphrase on 1 Tim. and Toxvnso?i*s Disc, on the four Gospels, 
p. 62, &c. 



NATURAL RELIGION AND SCIENCE. 307 

tremely unwilling to abide by in almost any other 
case*. 

But I should be sorry to be found so far con- 
tradicting my general design, as to make things in 
any respect worse at present than they really are. 
On this subject I could hardly avoid hinting at 
some of those impediments, that seem to lie most 
in our way toward perfection ; and hope at this 
time of day such a hint may be hazarded without 
offence : and trusting, that notwithstanding these 
or any other impediments, we have encourage- 



• ' Do not we blame the Papists for their implicit faith ; for 
believing as the church believeth ? And how are we better than 
they, if we take up our religious principles on trust, and do not 
carefully adjust them by the standard of Divine revelation? 
Perhaps those who have gone before us, who yet may be allowed 
to have been pious and virtuous men, did not see the truth in 
this and some other cases ; and good reasons may be given why 
they did not : but must not we therefore endeavour to under- 
stand it? Must their knowledge be the precise measure of 
ours? or must the truth and word of God be limited by any 
human understanding whatsoever? What if they had known 
but one half of what they did know, must we never have known 
more ? What if they were under strong prejudices of edu- 
cation, and would not examine? What if they so reverenced 
the opinions of other good and learned men, or imagined these 
points to be of so sacred a nature that they durst not examine ? 
or, what if they fancied them so much above all human com- 
prehension, that it was their duty not to examine? or so clear 
and certain, that there was no need to examine ? or of such 
weight and importance, that it was impious to examine ? What- 
ever their foibles, or whatever their fetters were, what is that 
to us? Are we not bound to follow Christ, and to call him 
alone Master?' Taylor on Or. Sin. p. 623. 2d ed. 

X2 



308 THE PROGRESS OF NATURAL RELIGION, &C. 

ment enough left to proceed with cheerfulness and 
vigour in this same progress, till every thing 
which lets, in God's good time be taken away, 
and true religion, righteousness, and virtue, shine 
in perfect beauty : till we all come in the unity of 
the faith, and of the knowledge of the son of God, 
unto a perfect man, unto the measure of the stature of 
the fulness of Christ 



REFLECTIONS 



ON THE 



LIFE AND CHARACTER 



OF 



CHRIST 



<. 



REFLECTIONS 

ON THE 

LIFE AND CHARACTER 

OF 

CHRIST. 



The true intention of the Gospel writers was 
not to give a complete account of all the things 
that Jesus did (# ), or of all the reasons, and oc- 
casions of them ; but only to record so many 
naked facts (&), as would be abundantly sufficient 

(a) How far this was from being so, may be seen in Le Clerc, 
Harm. Diss. p. 587. from John ii. 3. Add John xx. 30, 31. 
1 Cor. xv. 5. and Macknight. Prelim. Obs. to Harm, passim. 
The same appears to be the case with several of our blessed 
Saviour's reasonings, where the Evangelists, particularly St. John, 
' use a shortness of style; and for the most part, may be sup- 
posed not to relate them at large as they were spoken; but to 
set down the principal heads thereof, leaving their conciseness 
to be supplied by the care and attention of the devout reader.' 
Clagett. Serm. Vol. II. p. 88. where a remarkable instance is pro- 
duced to this purpose. 

(b) " To make evident who that master was whose disciples 
they professed themselves, their business was to tell how they 



312 REFLECTIONS ON THE 

to lay a sure foundation for our faith in his di- 
vine mission, and by that faith lead us to the 
happiness which it conveys. 

knew him, what miracles he had wrought, and all those other 
particulars which we read in their gospels : in which they make 
use of no disquisitions, but, in a plain and faithful narrative, 
declare their knowledge of these matters. And this looks like 
the singular care and wisdom of divine providence, that nothing 
of human invention might be said to be mixed with the Gospel, 
which could not have been prevented, had the apostles in their 
writings set down, not only what they themselves had seen, but 
their conjectures also, and deductions from the actions and 
sayings of our Saviour!" Le Clerc. Harm. Diss. p. 6ll. Comp. 
Jacquelot. de la Ver. et de l'lnspir. des Livres du V. et N. S. 
Part ii. c. 6. p. 301. 305, &c. or Duchal, Serm. 1 . Comp. Simp- 
sons Essay on Christianity being delivered in an historical 
Way. 

" It doth not appear that ever it came into the mind of these 
writers to consider, how this or the other action would appear 
to mankind, or what objections might be raised upon them. 
But without at all attending to this, they lay the facts before 
you, at no pains to think whether they would appear credible or 
not. If the reader will not believe their testimony, there is no 
help for it; they tell the truth, and attend to nothing else. 
Surely this looks like sincerity, and that they published nothing 
to the world but what, upon the best evidence, they believed 
themselves." Duchal, p. 97? 9S. It is likewise remarkable, that 
through the whole of their histories, the Evangelists have not 
passed one encomium upon Jesus, or upon any of his friends : 
nor thrown out one reflection against his enemies; although 
much of both kinds might, and no doubt would, have been done 
by them, had they been governed either by a spirit of impos- 
ture or enthusiasm. Christ's life is not praised in the gospel, 
his death is not lamented, his friends not commended, his ene- 
mies not reproached, nor even blamed ; but every thing is set 
down just as it happened; and all who read are left to judge, 
and make reflections for themselves ; a manner of writing which 
the historians would never have fallen into, had not their minds 



LIFE AND CHARACTER OF CHRIST. 313 

And indeed the account which we find there 
delivered, plain as it is and simple (and by that 
simplicity, the more credible) (c), is in itself of so 
very extraordinary a nature, and exhibits such an 
amazing scene of exalted wisdom and goodness, 
as must, when duly attended to, convince us that 
it could have no less than a divine original. 

That the great Messenger or Mediator of a new 
Covenant between God and all mankind, fixed in 
the divine decrees from the beginning, foretold by 
the ancient prophets ; — announced by an host of 
angels ; — that he should at length appear, not only 
in the form but real nature of Man, and in its 
most imperfect and forlorn state, under all the 
wants and weaknesses of infancy; — that he should 
receive the divine communications in slow de- 
grees (J), and mixed with all the infirmities of 
childhood ! — That after such a degree of know- 
ledge and wisdom had been imparted to him as 
was far above his present situation, he should 
nevertheless continue for the best part of thirty (e) 

been under the guidance of the most sober reason, and deeply 
impressed with the dignity, importance, and truth of their sub- 
ject." MacJcnight, Harm. Prel. Obs. p. 65. Comp. Dr. Gerrard's 
Disser. Diss. i. sect. 2. or Lardners two very excellent Dis- 
courses on the internal Marks of Credibility in the N. T. Me- 
moirs of his Life, &c. p. 240, &c. 

(c) See Gerrard's 1st Diss, on the Evidence of Christianity. 

(d) Luke ii. 52. vid. Whitby. 

(e) His deferring it to that age was, as Lightfoot observes, 
according to the law, Nu?n. iv. 3. 23. 35. 43. 47. That at the 
commencement of this office he was very properly prepared for 



314 REFLECTIONS ON THE 

years under a silent subjection to his parents, 
in a low, laborious employment ; that when he 
entered on his ministry, and was endowed with 
full powers for the discharge of it, and able 
to destroy his several adversaries with a single 
word, he should undergo the various assaults 
of those, who eagerly pursued him with ran- 
cour for no cause, but one that merited a very 
different return; viz. his labouring to rescue 
them from their captivity to sin and Satan, and 
restore them to the liberty of the sons of God, by 
reconciling them to his government, from which 
they had so long deviated ; — by raising them from 
that abject state of degeneracy and corruption, 
into which they were fallen ; — reclaiming them to 
a right sense of their duty, and thereby reinstating 
them in the divine favour, and rendering them 
meet to be partakers of a happy immortality : — all 
this contains such an amazing instance of the most 
benevolent condescension in Jesus, as must, one 
would think, provoke our love and gratitude, 
though we were not able to account for every 
circumstance attending it. Just reasons however 
may be assigned for most of them, and in par- 
ticular for his appearing in this way, and acting 



the execution of it, by a due exercise of private meditation and 
intense devotion, as well as by a lively prefiguration of the prin- 
cipal difficulties that attended it, is well shewn, in an Inquiry 
into the Nature and Design of Christ's Temptation in the Wilder- 
ness, by H. Farmer. 



LIFE AND CHARACTER OF CHRIST. 315 

in that humble sphere which he chose, rather than 
any other. 

From all God's dispensations relative to the go- 
vernment of mankind, in matters of religion, it is 
plain, that though he affords evidence sufficient 
to convince impartial judgments in every case, yet 
there is none of such a violent nature as to con- 
found their understandings, and compel their as- 
sent: but had Christ come from heaven in the full 
brightness of his Father's glory, attended in some 
such manner as the Jesuit missionary was pleased 
to represent to his Chinese auditory* ; had he made 
his first appearance publicly among the Jewish 
rulers, proclaiming his divine commission, and de- 
manding their submission to his authority by a 
train of stupendous miracles, so that none of them 
should have been able to withstand him ; — this 
method, beside its giving too much countenance 
to the wrong notions they had entertained of the 
Messiah's kingdom, and introducing them with- 
out proper qualifications, and upon principles di- 
rectly opposite to its real constitution ; — this would 
have been too forcible and overbearing to have 
left any room for merit, any exercise of faith and 
its attendant virtues in those who by such means 
became his followers, and the relation of it would 
have been of too suspicious a nature to engage the 
belief of distant ages and remote nations ; it would 

* See that very remarkable discourse in Millar, Prop. Chris- 
tianity, vol.2, p. 291. 



316 REFLECTIONS ON THE 

have been very far from affording any trial of that 
humble, upright, and ingenuous temper, which is 
the chief glory of each sincere worshipper of God; 
the discovery and exercise whereof was to be 
one great end of the Messiah's office, as to encou- 
rage and reward it is the true aim of all religious 
dispensations. 

Secondly, The circumstance of our Saviour's 
being introduced in so low a state as that. of a 
common infant, appears no less proper to confirm 
the truth and reality of his mission. In order to 
prepare the world for his reception, to keep up an 
expectation of him, as well as to distinguish him 
when he did appear, the several qualifications, re- 
lative to his descent and pedigree, were at large 
described long before. It was promised, in par- 
ticular, that he should be of the tribe of Judah, 
family of David, kc; but if he had appeared at 
first in an adult state, how could he have borne any 
more relation to one tribe or family than another? 
If what some of the Jews advanced, from their 
traditions (jf) ; that when Christ cometh, no man 
knoweth whence he is, were true, would it not 
have been impossible for any such prophecies as 
these to have received their accomplishment, and 
extremely difficult for the people, to whom he was 
primarily sent, much more for others, to have 
come to a sufficient certainty about him. 

(/) John vii. 27. Vid. Whitby and Bp. Chandlers, Def. p. 250, 
and Vind. p. 429. 



LIFE AND CHARACTER OP CHRIST. 317 

Thirdly, This circumstance, that Christ, the 
great deliverer of mankind, should himself be sub- 
ject to so many difficulties in the course of his un- 
dertaking, however harsh and humiliating it may 
appear, yet furnishes one of the strongest evi- 
dences that both his commission and his quali- 
fications for the discharge of it were from above. 
Had Jesus studied under the ablest masters of 
those days, we might have ascribed his eminent 
accomplishments to their assistance and direction ; 
but when absolutely destitute of all such aid he 
bursts out of obscurity at once with a lustre that 
surpasses all the wisdom of those sages, we cannot 
but look out for some superior cause of these ex- 
traordinary effects. To proceed, 

When, in the prosecution of this generous un- 
dertaking, he meets with a most unkind reception 
from that nation to whom he had been originally 
promised, and who were so fully instructed and 
prepared to expect him; — instead of publicly dis- 
playing all the powers with which he was invested, 
and admitting all that homage, which the high 
character of such an heavenly messenger might 
have demanded (g) ; instead, I say, of accepting 

(g) These Divine powers were principally designed as the 
seal of his mission, and accordingly were very rarely applied to 
different purposes : which appropriation of his miracles to their 
original intention served to point that out more clearly, and 
keep it constantly in view, to manifest the wisdom and necessity 
of the works themselves, and to preserve their dignity and 
authority, which would have been greatly impaired by a more 
general application of them ; and as Christ seldom applied them 



318 REFLECTIONS ON THE 

that due tribute of esteem and veneration which 
must naturally attend the opening of his divine 
commission with the plain, honest, and undesign- 
ing populace ; but which would have no other 
effect upon the inveterate prejudices and ingra- 
titude of their rulers than to make them still more 
obstinately bent on resisting the counsel of God 
against themselves, and rejecting, and despising 
the gracious offers he had to make ; — instead of 
magnifying his office, and claiming that distinc- 
tion and regard which was the least due to the 
faithful execution of it, He chooses to avoid every 
instance of extraordinary respect which might 
have a tendency to raise their envy ; (/i) he con- 
to any purpose foreign to their grand intention, so it was in a 
peculiar manner necessary, that they should not be employed 
merely to protect and preserve himself from the calamities to 
which human nature in general, or the particular malice of his 
enemies, exposed him, Had he saved himself by miracles from 
all the difficulties and distresses which attended his situation 
in life, where had been his conflict, his victory, his triumph ? 
or where the consolation and benefit his followers derive from 
his example, his merit, his crown ? Sufferings were the theatre 
on which he displayed his divine virtues : and they were both 
the ground of his advancement to the glorious office of our 
Redeemer, and a natural means of inspiring him with com- 
passion towards all who were to follow him.' Farmers In- 
quiry into Christ's Temptation, p. 71, 72. Comp. Benson 's 
Life of Christ, p. 34. 

(h) To name one instance out of many. A strong proof of 
this appears in his forbidding the leprous person to divulge the 
manner of his cure, [as he did others in like cases, for the 
same reason ;] and likewise in ordering him to present himself 
to the priest's examination, who was to judge of and bear tes- 
timony to his being perfectly cured ; and who might otherwise 



LIFE AND CHARACTER OF CHRIST. 319 

ceals his pre-eminence under the mean garb of 
poverty, and suits the several parts of his conduct 
to his present situation ; withdraws himself out of 
the common road of popularity, confining his 
wonders for the most part to private and obscure 
villages, till he had done enough to fix a firm 
belief of his doctrine, and secure a due submission 
to his authority amongst these his faithful fol- 
lowers ; — till he was ready to conclude the w T hole 
in a more public manner, by witnessing his last 
good confession, both to the Jewish and to the 
Roman magistrates, by declaring the true end of 
his coming into the world, and bearing testimony 
to his unblamable conduct in it, before these 
iniquitous judges ; and (which was the necessary 
consequence, without either violently over-ruling 
them, or miraculously escaping from them), seal- 
ing the same confession in his blood. — Consist- 
ently with the same humble plan, the persons he 
chose for partners in this work were of the meanest 
class, as well in station as abilities, who could only 
follow him upon the lowest views, and would at 
every turn be urging and impatient to have these 
accomplished : nor w^ere they to be let into his 
real aim, but by slow steps, and after a long series 
of gentle discipline. Such persons were in many 

have taken occasion to complain of him as a violater of the 
law, and an invader of the sacerdotal office. Matt. viii. 4. Mark 
i. 44. Luke v. 14. See Le Clerc, Harm. p. 92. or his Add. to 
Ham. on Matt. viii. 4, or Lightfoot, Harm. Vol. I. p. 648, or 
Benson s Life of Christ, c. 9. 



320 REFLECTIONS ON THE 

respects most difficult to be dealt with ; yet, on 
the same account, the fittest instruments in that 
for which they were intended, namely, to testify 
what they had so frequently seen and heard : and 
on all accounts proper to afford the most unex- 
ceptionable evidence to futurity ; such as could 
by no means be supposed to have been capable of 
themselves either to conceive a scheme so great 
as that of converting a world, or to entertain the 
least hope of accomplishing it if suggested to them 
by any others ; such as wanted both the courage 
and conduct to attempt this vast design with any 
prospect of success ; such, lastly, as he must suffer 
often to doubt, demur and to dispute with him ; 
sometimes to distrust, desert, and even deny him ; 
to convince after-ages, that they were such as 
could not, with the least shew of reason, be sus- 
pected of having at first concerted all this of them- 
selves, or carried it on afterwards among them- 
selves, or at last effecting what they did effect of 
it by any methods merely human (7). 

(i) Mirum est quam parum acuti essent apostolorum nonnulli ; 
sed data opera tales a Christo electos fuisse verisimile est ; ne 
dum putabant se intelligere quis esset, quidve moliretur, quid- 
piam ingenio suo freti, quod Evangelio noceret, aggrederentur ; 
neve possent, dogmatum quae nunciabantur, inventores haberi. 
Cleric, in Joh. xiv. 7. Comp. id. Ecc. Hist. Ann. xxvii. 14, 15. 
How different is the character of St. Paul, and with what pro- 
priety therefore was his call deferred till different qualities and 
talents became of equal use to the propagation and defence of 
the Gospel ! Vid. Locke, Reasonableness of Christianity, p. 500, 
&-C. fol. Cumming's Serm. on Matt. xi. 5. Scotch Preacher, 
V. 1. 



LIFE AND CHARACTER OF CHRIST. 321 

With these did Christ hold conversation during 
the whole course of his ministry ; affectionately 
complying with their weakness, and patiently en- 
during their perverseness, in order to correct and 
cure them both ; to strengthen their faith by de- 
grees, and free them from all superstitious fears ; 
opening their eyes and enlarging their under- 
standings so far, that at length they might, even of 
themselves, judge "what "was right, and teach the 
same to others. To these, and by them to the 
world, he sets a perfect pattern of humility and 
resignation to the will of God ; of meekness and 
the most extensive benevolence to man ; demon- 
strating to what height virtue may be carried, 
under the most disadvantageous circumstances, 
and shewing the practicableness of each part of 
our duty, in the greatest difficulties. With what 
an unwearied zeal and constancy does he labour 
to dissuade and drive men from their ruin ! in 
what endearing manner does he strive to draw 
and win them over to their true solid interest, 
and raise their minds above the little unsub- 
stantial interests of this lower world ! Little chil- 
dren, yet a little while I am with you, — but let not 
your hearts be troubled; I go to prepare a place for 
you. Ye are not of the world, even as I am not of the 
world. In the world ye shall have tribulation, but be 
of good cheer, I have overcome the world. 

Having denied himself all the enjoyments of 
this world, and at length laid down his life in 
executing the great plan of conducting men to a 

Y 



REFLECTIONS ON THE 



better ; he rises again to revive the hopes of his 
desponding followers, and converses frequently and 
familiarly with them, to confirm them in the faith, 
by a full assurance that he had all power in heaven 
and earth. — And great occasion was there for such 
ground of comfort to them, who thought they had 
lost him, for whose sake they had parted with all 
the little comforts they possessed — greater yet 
to reform and rectify their notions concerning 
him, and all their expectations from him ; which 
were still fixed on prospects of some temporal 
advancement, notwithstanding all that he had 
taught them to the contrary (&), nor could they 
help concluding that he would at this time make 
use of all his power in the destruction of his 
enemies, and erecting the so long expected king- 
dom, to which every other kingdom of the earth 
should bow. But he soon shews them how far 
this was from being any branch of his office, as 
described by the prophets ; how inconsistent with 
his whole demeanour in discharging it ; that on 
his very first entrance on it he had rejected the 



(k) That the true scope of his whole Sermon on the mount 
was to correct the carnal notions they had entertained of the 
Messiah's kingdom, and the bad dispositions they were under 
in consequence thereof; and that this is the right key fox open- 
ing the proper meaning and connection of that Sermon, is de- 
monstrated at large by Blair, Paraphr. on the 5th, 6th, and /th 
chapters of St. Matt, and throughout his discourses on that 
subject. — That it contains all things which were necessary to 
the salvation of those hearers, to whom our Saviour at that time 
addressed himself, ib. Vol. iv. S. 20. p. 301. 



LIFE AND CHARACTER OF CHRIST. 323 

offer of these kingdoms, and their glory, and that 
for the future they must think of renouncing all 
their narrow, national prejudices of the same kind : 
— that instead of coming a Messiah to bless his 
people in their sense, by distinguishing them from 
all the rest of mankind in things, to which they 
had no better title, and of which they were not 
likely to make any better use ; — by not only de- 
livering them from their subjection to any other 
nation, but reducing every nation into an absolute 
submission to themselves ; — that he was come to 
bring them blessings and deliverances, and raise 
them to a dominion of quite another kind; — to 
bless them by turning every one of them from 
those iniquities to which they were enslaved; — 
to deliver them from their spiritual chains of dark- 
ness, death, and misery ; and lead them to the 
light of life, and happiness in his heavenly king- 
dom : This they were to become the means of 
opening to the rest of the world, and inviting man- 
kind to enter with them into that inheritance ; as 
their forefathers had been the great instruments 
of bringing men to the knowledge of that one 
true God, who is the author of it ; that as these 
his followers had all along seen ample proofs of 
his divine legation to this purpose, and were now 
to be let into the nature and design of his under- 
taking, so they should shortly be invested with 
sufficient powers to carry it on without him, and 
enabled to proclaim and propagate it to the ends 
of the earth. After forty days spent by Christ in 

Y 2 



324; REFLECTIONS ON THE 

preparing his disciples for this great work of esta- 
blishing a kingdom of so very different a kind, 
and to be established by ways so totally different 
from what they had hitherto imagined, he meets 
them all together, leads them out to some distance 
from Jerusalem, takes leave of them with his last 
solemn benediction, and having promised to give 
them yet further proof of his care and love by 
sending them another comforter, ascends visibly 
before them into Heaven. 

Having taken a short view of our blessed Sa- 
viour's conduct, more particularly in private life, 
and run over some of the steps of his humiliation ; 
let us stop a little to reflect upon the peculiar ex- 
cellence of such a character, and observe some of 
the signal benefits, which we receive from this 
part of his conduct. — Whenever we turn our 
thoughts toward the infinite perfections of the 
most high God, and try to form some adequate 
comprehension of them, though they appear well 
worthy of all adoration, yet is our view of them 
but faint and dim, on account of their sublimity 
and distance from us, and the views we may have 
of them are apt rather to excite astonishment and 
awe, than move the softer, more endearing pas- 
sions or affections ; and therefore the ideas of 
loving and delighting in God, were such as the 
most elevated heathen writers could not reach : 
nor indeed had they among all the crowd of their 
divinities any one proper object of such tender 
sentiments. 



LIFE AND CHARACTER OF CHRIST. 325 

But here the Deity lets himself down to our 
capacities, stands on a level with us, and becomes 
an object of our tenderest affections ; discovers 
himself under the intimate relations of a friend, 
a father ; displays such an affecting scene of the 
mildest and most merciful condescension, as must 
strike even the dullest, warm the coldest heart. 

The Lord who knows our frame, sees that we 
are not capable of beholding him in his full glory, 
and therefore kindly draws a veil over it, suiting 
his several dispensations to the feeble subjects of 
them. He sends a messenger in our own state 
and circumstances, who being encompassed with 
our infirmities, experiencing our difficulties, and 
having a fellow-feeling of all our troubles, might 
shew how well qualified he was to bear with us, 
and teach us to bear them ; to have compassion 
on the ignorant, and those that were in error; 
pointing out the true way to happiness, and en- 
abling us to walk therein , leading us gently by 
the hand*, inviting and encouraging us to come 
to God through him. / am the way, the truth, 
and the life ; he that hath seen me, hath seen the 
Father. All that my Father hath is mine: I and 
my Father are one, as 1 and you are one. 

Thus he, who was to his own people formerly 

the Ford of Hosts, a mighty God and terrible, 

jealous, avenging -, and whose worship was styled 

fear, (a worship fitly accommodated to such 

* Lactant. de Ver. Sap. L. ix. 24. 



326 REFLECTIONS ON THE 

people;) is now to men of more enlarged minds, 
under this proportion ably more indulgent dis- 
pensation, the God of all joy and consolation ; the 
Father of mercies ; whose children and heirs we 
are said to be ; w T hom we are taught to approach 
in a more liberal way, with a true filial assurance ; 
whose darling attribute is goodness ; and the first 
principle and great commandment in his law, the 
end and the completion of it, Love. 

These amiable representations, illustrated in the 
most free, familiar, and agreeable manner, must 
above all things tend to strengthen and confirm 
our faith, enliven and invigorate our hope, and 
draw our whole soul after him that so loved us, 
and lived amongst us : especially that, which was 
the very greatest instance of affection for us, his 
voluntarily laying down his life, to reclaim us from 
a state of misery and disobedience, and reconcile 
us to the gracious government of our heavenly 
Father. This cannot but endear his character to 
all men, who are capable of giving attention to 
it ; and will in a much nearer and more tender 
manner unite him to us, and make the contem- 
plation of him more affecting, than that of any 
other Being, however great and glorious, who has 
not undergone the like kind office, or appeared in 
such lights to us. 

And though, in order to direct our reason to 
the principal object of religious worship, we are 
oft reminded who it was that originally provided 
this redemption for us ; yet in that other, no less 



LIFE AND CHARACTER OF CHRIST. 327 

essential (perhaps with the bulk of mankind the 
predominant) part of our nature, — the passions ; 
we are necessarily touched in a more sensible 
manner, with a view of its accomplishment which 
is so very obvious to our present comprehensions, 
and so analogous to what we find and feel among 
ourselves ; and may be satisfied, that the benevo- 
lent Author of our being will make due allowances 
for this kind of predilection, so far as it becomes 
unavoidable, which is in some degree the case at 
present universally ; and every one that reflects 
upon the general turn of his own mind in his de- 
votion, will, I believe, find it to be so : which is 
in this respect an experimental proof of the pro- 
priety and beauty of the plan before us. 

And as this dispensation was well suited to the 
frame of human nature in general, and an im- 
provement on the foregoing one to the Jews ; so 
it was no less properly accommodated to the state 
of the heathen world ; and no less necessary in 
the circumstances under which they then were, 
and must in all probability have continued. 

The founders and supporters of religious in- 
stitutes among the Gentiles, had no better ground 
for them than uncertain tales concerning some 
apparitions of their fictitious deities, or as blind 
vague reports of their transactions ; some of these 
ill devised by these votaries themselves, others in 
great part copied from true scripture history or 
primitive tradition ; but all of them so blended 
with every kind of vice and folly, to comply with 



323 



REFLECTIONS ON THE 



the general corruption, and suit the several tastes 
and tempers of particular countries, as at length 
rendered the whole little more than a compound 
of absurdity and immorality, and made their very 
worship and devotion impious. Their system of 
doctrines and subsequent rites must thereby be 
extremely complicated, and vary according to 
the various degrees of superstition and impurity 
that- reigned amongst them : yet were so far all 
of the same cast and complexion, that there could 
be no great room for a competition with each 
other, in point of either authenticity or excel- 
lence : it would be hard to distinguish between 
the different sorts of evidence producible in dif- 
ferent places for the one, or of the reasons that 
might be alleged to vindicate the other; since 
custom was the common and chief plea for both ; 
since both were equally uncertain in their origin, 
and alike unprofitable as pertaining to the conscience. 
So that when any species of idolatry was once 
established in a nation, it must with the gene- 
rality be either a point of necessity to abide by 
it, since they could find no better, or appear a 
matter of indifference, whether they should ex- 
change it for any other, or admit that other along 
with it, as occasion served ; and this might well 
be left to the determination of the state. 

Such were the circumstances of the heathen 
world, when Christ appeared, to put an end to all 
those lying vanities, and turn men to the living 
and true God; by exhibiting a plan of religion in 



LIFE AND CHARACTER OF CHRIST. 329 

every respect worthy of such a Being, and which 
would lead to the love and likeness of him. 

Farther : men had been so long used to the 
notion of supernatural appearances, and messages 
from Heaven, and a pretence to these been made 
the ground of every article of faith and mode of 
worship ; that nothing but a real one, more clear 
and unexceptionable, could prove effectual toward 
bringing the generality to a firm belief in one 
true, spiritual God ; and induce them to worship 
him in spirit and in truth, and assure them of al- 
ways gaining access to him, through one sole 
all-sufficient Mediator. Dry, abstract reasoning, 
would go but a little way with the vulgar, who 
require something strong and visible to strike 
them ; nor would a few transient signs and 
dazzling wonders serve to make any such im- 
pressions last. Of these they had already but too 
many reported among them ; and the more com- 
mon such reports grew, the less were they re- 
garded ; not only on account of their suspicious 
evidence, though that was enough to blast and 
discredit them ; but chiefly for want of some con- 
nection with a regular course of instruction, and a 
set of doctrines worthy of such a divine inter- 
position ; and expressly produced as vouchers for 
these doctrines, and applied to confirm that inter- 
position. 

This did Christ frequently perform in the most 
public manner ; and hereby did his institution 
outshine every part of heathenism, as well in point 



330 REFLECTIONS ON THE 

of evidence afforded to it, as of instruction con- 
veyed by it. From whence might be drawn an- 
other proof, both of the usefulness of such a plan, 
and of the great necessity that there was for it. 

But I proceed to some remarkable circumstances 
in our Saviour's life, and manner of teaching. 

As to the former, we cannot but observe a sur- 
prising mixture of humility and greatness, dignity 
and self-degradation, in his general demeanour ; 
both which were equally instructive in their turns. 
Sometimes we find him solemnly asserting the 
high dignity of his commission, at other times the 
meekest and the lowest of the sons of men ; some- 
times informing his followers that he could com- 
mand legions of angels were it necessary ; at others, 
apprising them, that he should be more destitute 
of common conveniences than even the beasts of 
the field, or birds of the air ; now telling them 
that a greater than Solomon was amongst them j 
now stooping so low as to wash their feet. Con- 
scious of his owir power and just prerogative, yet 
all submission to the powers in being ; complying 
with their laws and institutions, however incon- 
venient to him ; and paying their demands to the 
uttermost, though at the expense of a miracle. 
On some occasions, publishing the character and 
office which he bore ; on others, industriously con- 
cealing them, in order to prevent the hasty mis- 
construction of his friends ; to guard against the 
inveterate malice of his foes, and gain sufficient 
time to fix a good foundation for the faith of all. 



LIFE AND CHARACTER OF CHRIST. 331 

— None ever was more eager and zealous in the 
cause of God ; none ever was more attentive and 
resigned in his own : he patiently endures all kinds 
of outrage offered to his person, as well as the 
very frequent insults on his reputation, and inter- 
cedes for the forgiveness of his murderers : yet 
when his Father's honour is concerned, he vindi- 
cates it with uncommon warmth : he publicly chas- 
tises the profaners of his temple ; and threatens 
the severest punishment to all such as continued 
to blaspheme the power and spirit by which he 
was acting. He is ready to receive publicans and 
harlots ; disdains not to converse with heretics 
and schismatics ; persons most odious and of 
worst repute ; but whom he sees to be truly peni- 
tent and desirous of instruction : while he rejects 
the formal, sanctimonious hypocrite, and repri- 
mands the self-sufficient Pharisee. He detects, 
and with authority rebukes, the sophistry of the 
proud, perverse querist ; but satisfies every scru- 
ple, and resolves each doubt, of the sincere and 
humble searcher after truth, even before they 
are intimated to him. He cherishes the broken- 
hearted, comforts the desponding, strengthens and 
supports the weak and wavering, condescends 
to the infirmities of the meanest, that has the least 
spark of goodness in him ; but never gratifies 
the vanity, or gives way to the petulancy of the 
greatest. 

Which mixture of so various and seemingly 



332 REFLECTIONS ON THE 

opposite qualities, that constituted the foregoing 
contrast, did not proceed from any variation in his 
own temper, but wholly in that of those among 
whom he conversed. He steadily adheres to the 
same principle, and constantly pursues one plain 
and uniform design of doing all the service pos- 
sible, on all occasions, to all sorts of people : of 
doing it in the most agreeable manner too, when- 
ever that becomes consistent with their real in- 
terest : sympathising with them in their several 
states and dispositions, suiting himself to every 
one's circumstances and capacity, applying to 
each part of the human constitution for access, 
and watching every motion of the heart to gain 
admittance : being himself ever affable and easy 
of access to all that seriously applied to him ; ac- 
cepting any invitation ; nay, making a voluntary 
tender of his company whenever he knew it would 
be seasonable and acceptable : indulging the most 
secret wish of such as would receive an obligation 
from him ; and enhancing that by his engaging 
readiness to confer it* He submitted to the lowest 
offices for the sake of others, and was at every 
body's service that desired his assistance. He ad- 
mitted the meanest company when he had a pro- 
spect of doing any good upon them; and was con- 
tent to lose the reputation of being a good man, 
that he might the more effectually serve the ends 
of piety and goodness*. 

* Lowth's Directions, p. 197. 



LIFE AND CHARACTER 01? CHRIST. 333 

His conversation was free and familiar, open 
and undisguised, sober and rational : his carriage 
clear from all affected singularity ; all rigid and 
unnatural severity ; and any of those austere 
forbidding airs, which used to be put on by 
other teachers, and procure them so much awe, 
upon the like occasion. His very miraculous 
works were no less evident signs of mercy, good- 
ness, generosity, than of power ; and equally 
adapted to convince the understandings and en- 
gage the affections of those who partook of them, 
as to remove their several maladies, or to relieve 
their wants, his first public miracle being no more 
than a proper act of kindness or humanity ; 
in preventing the confusion of a poor relation, 
by a very seasonable supply of what was want- 
ing in his entertainment on a solemn occasion: 
which want perhaps could not have otherwise 
been supplied; and was most probably occasioned 
by the extraordinary concourse his own presence 
drew thither (o-); his last being an instance of the 

(<r) John ii. 1, 2, &c. At such times the Jetvs were wont to 
make such entertainments, and some of the ancient prophets 
relieved the necessities of the indigent, in the like generous 
manner. — Eisner, p. 68. This, notwithstanding all these evident 
marks of benevolence in this miracle of our blessed Saviour, 
beside many others that might have been mentioned ; [such as 
his giving countenance to a due celebration of that divine Insti- 
tution which soon afterwards grew into so much disrepute, and 
justifying that liberal use of all God's creatures which came to 
be so extravagantly censured (see Jortins Remarks, Vol. II. 
p. 18. or Theol. Repos. Vol. III. No. 3.) yet,] has met with no 
better treatment, than any other circumstance attending either 



334 REFLECTIONS ON THE 

most undeserved compassion, in calmly healing 



his character or mission. Chubb has been at the pains to revive 
some of Woolstons idle objections on this head, without either 
making any improvements on them, or taking the least notice 
of the large and clear answers given to them ; as is the common 
way with this kind of writers. He dwells upon the harshness, 
impropriety, and fallaciousness, of Christ's reply to his mother ; 
and urges the intemperance, which must have been promoted by 
this miraculous production of wine. Post. Works, Vol. II. p. 185, 
6, 7, 8. 

As to the harshness, which arises chiefly from the word woman, 
in our own language ; it has been shewn, that yvvrj is a term 
used by the best writers very consistently with the highest re- 
spect j and as such, most undoubtedly applied elsewhere to the 
same person ; Joh. xix. 26. That the phrase ri £ ( aoj xai aoi, 
was no more than a common expression of some gentle rebuke 
for intermeddling in another's province ; 2 Sam. xvi. 10. xix. 22. 
2 Kings iii. 13. 2 Chron. xxxv. 21. and might be exceedingly 
proper, and even necessary at Christ's first opening his com- 
mission, in order to guard against any suspicion of his mother's 
having concerted matters with him ; (as the same author would 
insinuate, p. 168.)— to prevent her interfering at all in it, or pre- 
tending to any influence or authoritative direction, in the case 
of working miracles especially, which was of public concern : 
and so the following words may be taken interrogatively, sifcu 
ynet y\ ouga, /xs ; Is not the time of my ministry now come ? To 
which we may add, that whatever apparent slight or severity 
occurs in this or any other circumstance where she is introduced, 
it may have been ordered providentially (as the same thing seems 
to have been done on the like account in other cases, v. g. that 
of St. Peter more remarkably ;) to guard against those many 
gross abuses of her name and interest, those very grievous cor- 
ruptions that in after-times were set up in the church of Christ, 
and supported chiefly by that near relation which she bore to 
him according to the flesh. To the same purpose may be ap- 
plied those other seemingly disparaging accounts, which he is 
pleased to give of such relations, in comparison of those, who 
stood related to him in a much higher sense, viz. a heavenly one, 



LIFE AND CHARACTER OF CHRIST. 335 

the wound of one of those who came with eager- 



Matt. xii. 46 — 50. Mark iii. 31 — 35. Luke viii. \Q — 21. xi. 27, 
28. See Clarke's xvii. Sermons, p. 236. [and on the same prin- 
ciple might be founded that remarkable estrangement between 
John the Baptist and our blessed Saviour, notwithstanding their 
being so very near relations ; as is observed by Doddridge on 
Jok. i. 31. Fam. Ex. Vol. I. p. 122. note c. Add Jortin, Disc. v. 
p. 194. 2d ed. and Dr. Bell's Inquiry.] As to his hour not being 
come, if taken in another sense, i. e. of doing any thing for her 
benefit in particular; that may relate to the hour of his death; 
agreeably to the common use of this word in the Gospel, (comp. 
Joh. vii, 8. 30. viii. 20. xii. 27. xiii. 1. xvii. 1.) In like manner 
at the very beginning of Christ's ministry, the Devil is said to 
depart from him for a season, Luke iv. 13. though that was so 
late as till his last suffering, called their hour, i. e. that of his 
enemies and the power of darkness, Luke xxii. 53.) for which, 
to prevent all secular views, he might prepare her at the very 
entrance into his office ; signifying that she was to receive no 
kind of worldly advantage from it till he left the world ; and 
when that time came, he recommended her accordingly to his 
beloved disciple ; who took her to his own home, and provided 
for her as if she was his own mother. So far was Christ's reply 
from any of that fallacy and contradiction, with which this author 
has been pleased to charge it, that even on this imperfect view 
of the case, we may be able to discern clear tokens of the same 
divine wisdom and disinterested goodness here, which shines out 
in each of his other discourses. 

Nor is there any more ground for that other suggestion of 
excess, from the guests having drunk so freely as to exhaust plenty 
qfvoine; ib. p. 188. since from the known regulations at all mar- 
riage feasts, there was no danger of it; from the low circum- 
stances of the person entertaining here, no room to apprehend 
that any extraordinary plenty could be provided; but rather the 
contrary : nor from what Christ supplied, the least encourage- 
ment given to intemperance, during the remainder of the feast, 
which lasted several days ; commonly seven : and wherein, if we 
will suppose that this wine must have been all drank up, which 
we have no occasion to do ; [see Jennings, Lect. B. iii. c. 2. 



336 REFLECTIONS ON THE 

ness * to take away his life ; at the same time 

p. 136.] as much might easily have been consumed by an extra- 
ordinary conflux of the people in a few days, as would perhaps 
have otherwise held out the rest. [V. Lamy, Com. in Harm, 
p. 109.] So little reason was there any way for such rude insults 
on this part of our blessed Saviour's history, that it might 
easily be shewn to be of a piece, and bear the same characters 
of wisdom and goodness with the rest. As the Gospel was first 
to be offered to his own countrymen (to whom the promises 
were made), whether they would hear y or whether they nxsould for- 
bear ; and whose rejecting of it turned to the more immediate 
benefit of the rest of the world ; so was this public occasion very 
properly made use of for the opening of it, in the first place, to 
his kinsfolk and acquaintance; who, if they were not before ac- 
quainted with his divine mission from any miracles performed in 
private, [though it is very probable, that some of them were, his 
mother in particular; see Doddr. on John ii. 3.] had hereby a 
fair opportunity of fully canvassing its evidence, and consulting 
him upon it, during all the festival ; might easily have satisfied 
each other about the truth of his pretensions, and entitled them- 
selves to the honour of being his first disciples : though for no 
less wise and good reasons, most of them were permitted to lose 
all such opportunities of being instructed by him, to shut their 
eyes and harden their hearts amidst the clearest and the strongest 
evidence, and at length become of all men the most inveterate 
adversaries, both against him and his doctrine : which yet, 
instead of impairing the credit of either, served to illustrate it 
the more, and render it more incontestable to others in all ages ; 
by clearing the whole from all possible suspicion of any family 
contrivance ; — of being carried on by private compact ; (as the 
same conduct in the rulers did effectually from the charge of its 
being any part of their own national policy ;) or having been cal- 
culated for the separate interest of any particular place, or party 
of men whatsoever. Nay, every one of those persons, who either 
rejected him at first, or afterwards forsook him, without ever 
being able to discover the least circumstances of such a design, 
affords plain proof of the contrary ; as might be made appear 
beyond all contradiction. 

* * Malchus had come out, with violence, to apprehend him ; 



LIFE AND CHARACTER OP CHRIST. 337 

shewing, that with the same ease he could have 
delivered himself, or destroyed these his enemies* 

The like might be observed in every other case, 
where he exerted an extraordinary power ; which 
he did, in a manner peculiarly suitable to his own 
character*. 

But what we are now considering in the life of 
Christ, is its more ordinary course, and common 
tenor, which we find chiefly conversant in social 
duties, as these come into use most frequently, 
and are of the most general benefit to mankind ; 
and setting us a pattern of performing these, which 
was the most inviting to us, the most imitable by 
us, and the least capable of being mistaken, or 
perverted : a pattern not only of perfect inno- 
cence, but likewise usefulness in every circum- 
stance and situation ; of joining sometimes in such 
relaxations both of mind and body, as would tend 
to the comfort and support of each. — Of under- 
going all the toils and difficulties, labours and dis- 
tresses, to which we are subject, with so much 
patience, constancy, and perseverance, as would 
prevent our ever sinking under them ; and at 

and had perhaps treated him with some peculiar insolence, so as 
to provoke Peter to cut off his ear.' Benson, p. 439. He is 
supposed to be one of those servants who smote Christ upon the 
face {Mark xv. 6*5.] even after a miraculous power had been 
exerted in his favour. 

* A proof of this, and a specimen of the moral or spiritual, 
as well as prophetic import of our Saviour's miracles, may be 
seen in Jortins Remarks on Eccl. H* Vol. II. p. 16, &c. 

z 



338 REFLECTIONS ON THE 

length make us more than conquerors over them. 
A pattern of particular affection and esteem for 
friends ; of general kindness and good will toward 
enemies ; of gratitude and love for each good 
office; of meekness and a most forgiving temper 
under any ill usage ; — submission and obedience 
to superiors, either in church or state, so far as 
is consistent with our duty to the supreme Go- 
vernor (V) ; — of mildness and condescension to in- 
feriors; — of justice, fidelity, benevolence and cha- 
rity to all. In short his whole life was a lecture 
of true practical philosophy, and each part pointed 



if) In proof of this, beside the instance already given of his 
most scrupulous exactness to avoid the least appearance of in- 
truding on another's office; we may observe, that when he is 
obliged to expose the great hypocrisy and villany of the Jewish 
doctors, who were the most injurious adversaries of his cause, 
he carefully distinguishes between their authority or commission, 
and the exercise thereof; between their public teaching, and 
their practice. 

The Scribes and the Pharisees sit in Moses's seat ; all therefore 
whatsoever they bid you observe, that observe and do; but do not 
ye after their works ; for they say, and do not. Matt, xxiii. 2, 3. 
Hoc dicit Christus, ne putaretur aut adversarius esse Mosis, aut 
eorum odio, aut cupiditate principatus, ipsos in sequentibus re- 
prehendere. Et quoniam defectus in personis, non professione, 
€rat; providet, ut, personarum ratione posthabita, muneri, mi- 
nisterio, et professioni ipsi, sua dignitas integra maneat. L. 
Brugens. in loc. Comp. Wolzogen, p. 370. 

So far is our Saviour's history from consisting of that angry 
opposition to his superiors, as such ; or from discovering that 
envious, aspiring, factious disposition, which some persons have 
had either the weakness or the wickedness to suggest. 



LIFE AND CHARACTER OF CHRIST. 339 

out some virtue proper for our imitation *. [For this 
we have the testimony of unbelievers themselves. 
"In Christ we have an example of a quiet and peace- 
able spirit, of a becoming modesty and sobriety, 
just and honest, upright and sincere; and above 
all, of a most gracious and benevolent temper and 
behaviour. One who did no wrong, no injury to any 
man, in whose mouth was no guile ; who went 
about doing good, not only by his ministry, but 
also in curing all manner of diseases among the 
people. His life was a beautiful picture of human 
nature, when in its native purity and simplicity; 
and showed at once what excellent creatures men 
would be, when under the influence and power of 
that Gospel which he preached unto them - ]*]. 

Which brings me in the next place to his manner 
of teaching : and this was likewise the most natural, 
easy, and familiar that could be imagined. He 
generally draws his doctrine from the present oc- 
casion ; the conversation carrying on ; or the ob- 
jects surrounding him ; from the most common 
occurrences, and occupations, from the time of 
the day, the season of the year ; the service of 
the Jewish synagogue ( y ), or their solemnities ; 

* See some of the principal of these virtues specified in Bp. 
Fowlers Design of Christianity, c. 5. or Duchal, on Christ's 
general Character, Serm. 1, 2, 3. 

| Chubb, True Gosp. of J. Christ, sect. 8. p. 55, 56. 

(y) Thus, he alludes sometimes to the manner of teaching 
there; Matt. x. 27- Quod in aure auditis, prcedicate. Doctor 
qui auditoribus aliquid traditionale praelegebat et exponebat, 

z 2 



340 REFLECTIONS ON THE 

from some extraordinary accidents, remarkable 
places, or transactions, and the like. 

non quidem clara voce rem efferebat, sed leni susurro, He- 
braica in aurem interprets mnssitabat ; qui deinde id sonore 
sermone vernaculo enuntiabat populo. Lamy, Harm. p. 187* 
Comp. Lightf. in loc. et in Matt. iv. 23. [Where another allu- 
sion occurs in the latter part of the verse, about proclaiming on 
the house top. Lightf. Vol. II. p. 180.] Sometimes to the lesson 
read therein: Luke iv. 1J . Vulgo sentiunt interpretes casu 
traditum Domino librum Isaice ; sive potius divina providentia 
procurante ut ille traderetur, ubi clarissime de Christo pro- 
phetatum erat. Verum magis eluxit divina providentia si hoc 
Sabbato legeretur pars ilia Isaice, in qua invenit locum ubi 
scriptum erat, Spiritus Domini super me : Sic incipit cap. lxi. 
Isaice, quod legebatur Sabbato Imo aut 2do mensis Tisri, ut 
videre est in lectionariis Judaeorum. [Comp. Lightf. in loc. or 
Waifs Gosp. Hist. B. ii. s. 5.] Hoc autem anno vitse ejus circa 
quern haeremus, aerae Christianae 3 lmo, duo ilia Sabbata, in 
quibus Isaias praelegebatur, incidebant ]mum in 8vam diem 
Septembris, alterum in 15mam. Congruit illud tempus para- 
bolis sementis, quas modo proposuerat Dominus ab ipsis rebus 
praesentibus, ut sapientiam ejus decebat. Etenim in mense 
Tisri semen terrae mandabatur ; ut videre est in illis verbis para- 
phraseos Chaldaicae in Ecclesiastem xi. 2. Da portionem bonam 
seminis agro tuo in Tisri, et ne cohibearis a seminando etiam in 
Chisleu. Id. Harm. p. 258. To which may be added John x. 
1, &c. as below, and John vii. 37, 38. . Lamy pursues this cir- 
cumstance of Christ's alluding to the lesson for the day so far, 
as by it to adjust the time and order of several passages in the 
Gospels, v. g. Luke x. 25-37. Idcirco autem hanc parabolam 
Samaritani refero ad tempus quod pentecostem subsecutum 
est ; quia hanc parabolam videtur Dominus proposuisse in sy- 
nagoga, occasione scripturae quae tunc ibi legeretur. Illud 
enim, Ecce quidam legis-peritus surrexit tentans eum, indicat 
sedisse hunc legis-peritum, et de more proposuisse quaestionem 
Domino ; quam ille solvent, convertens animum et oculos legis- 
periti ad ipsam Scripturam modo lectam ; quod indicat illud, 
Quomodo legis f &c. Locus autem Scripturae, ut puto, erat 



LIFE AND CHARACTER OF CHRIST. 341 

Thus, upon curing a blind man, he styles him- 
self the light of the "world ; and admonishes the 
Pharisees of their spiritual blindness, and inex- 
cusable obstinacy in refusing to be cured and 
enlightened by him*. On little children being 
brought to him, he recommends the innocence 
and humility of that state, as very proper qualifi- 
cations for all those, who would become members 
of his church ; and under the same figure, in- 
timates the privileges that belong to all sucht. 
On being told, that his mother and brethren came 
to seek him ; he declares to all those among his 
disciples, who were desirous of learning, and dis- 
posed to follow his instructions, that they were 
equally dear to him, and should be equally re- 
garded by him, as his very nearest friends and 
relations %. Beholding the flowers of the field, 
and the fowls of the air, he teaches his disciples 
to frame worthy notions of that providence which 
supports them, and therefore will support beings 

versus 5tus cap. 6ti Deut. quod caput legebatur ultimo Sab- 
bato mensis Ab, uno aut altero mense post pentecostem. Id. 

p. 219- 

The same author observes, that the order of time being 
generally neglected, both by S. Mark and S. Luke ; their nar- 
ratives are to be regulated as well by the foregoing observa- 
tions, as by comparing them with S. Matt, who was an eye- 
witness of most things, and therefore went by a local memory, 
Comp. Newt, on Dan. p. 152. or Hartley, Observ. Vol. II. p. 103. 

* John ix. 5, 39, 41. 

f Mark x. 14, 15. Matt, xviii. 4, 5, 6, 10. 

% Matt. xii. 47* Mark iii. 32. vid. Benson, c. 10. sect. ii. 
Other instances of this kind maybe seen below, p. 343. 



342 REFLECTIONS ON THE 

of a rank far superior to them*. Observing the 
fruits of the earth, he instructs them to judge of 
men by their fruits, and not to be themselves un- 
fruitful, under all the means of grace t. Taking 
notice of their bad behaviour at a feast, he first 
gives general advice to both the master and his 
guests t, to the one that he should direct his mu- 



* Matt. vii. 26, 28. Luke xii. 24, &c. 

f Matt. vii. 16. Luke vi. 43, &c. 

% The not attending to our Saviour's manner of instructing 
occasionally, and by a special instance then occurring, [though 
he was far from insisting on that very particular instance, farther 
still from confining his doctrine to it,] instead of laying down 
immediately the principle, which either would extend to that 
and the like instance, or produce an equivalent, as the case 
required ; — this has given room for a great deal of indecent 
drollery, on Luke xiv. 12. 13. from Chubb. [Post, works, p. 
24. &c] as if, instead of directing our beneficence to such in the 
first place as wanted it most, which is all that can fairly be 
implied, and which is surely unexceptionable, Christ had con- 
fined his direction to that one particular mode of hospitality ; 
and required all his disciples, who were of ability, to invite the 
poor, lame, blind, &c. to their tables : to entertain such there, 
and such only : which would, as Chubb says in the same strain, 
p. 27, be something extraordinary. 

I shall add two or three parallel passages, which may perhaps 
help to procure this a more favourable interpretation; at least, 
will shew the precept to be not so very peculiarly Christian, as 
this same gentleman is pleased to represent, in order to bur- 
lesque and expose it : [ib. p. 26, &c] And in truth, with just 
as much probability, as he thinks 'washing the feet is one of the 
positive institutions that belong to Christianity, annexing it to 
Baptism and the Lord's Supper, ib. p. 277. 

Cic. Off. i. 15. Hoc maxime officij est, ut quisque maxime 
opis indigeat, ita ei potissimum opitulari ; quod contra fit a 
plerisque, a quo enim plurimum sperant, etiamsi ille his non 



LIFE AND CHARACTER OF CHRIST. 343 

nificence to such as stood most in need of it *, to the 
other, that they beware of that eager affectation 
of place and distinction which was so troublesome 
to the rest, and generally ended in their own 
mortification ; and afterwards brings them to the 

eget, tamen ei potissimum inserviunt. — Plin. Epist. ix. 30. Volo 
eum qui sit vere liberalis, tribuere patriae, propinquis, affinibus, 
amicis ; sed amicis dico pauperibus : non ut isti, qui iis potis- 
simum donant, qui donare maxime possunt. Hos ego, viscatis 
hamatisque muneribus, non sua promere puto, sed aliena cor- 
ripere. 

With regard to the last mentioned precept of washing the 
feet, which Chubb pretends to be of perpetual obligation, [and 
which some sects of Christians have not understood much 
better,] give me leave to add the explanation by Michaelis, 
Introd. to the N. T. p. 254. The washing of feet was, in the 
Eastern Countries, commonly the first kindness shewn to a tra- 
veller, who was to be hospitably received; whence it is some- 
times put for hospitality in general, I Tim. v. 10. When there- 
fore Christ washed the feet of his disciples, and taught them to 
condescend in like manner, to their inferiors ; it amounts to as 
much, as if he had instituted the law of hospitality, among all 
his future disciples. Now as strangers are the objects of this 
law, and not persons who live together in the same place, he 
by this commandment, obliged all his future disciples to love 
each other, and abolished the distinction between Jew and 
Heathen. This is the true meaning of this action of Christ, 
which many have interpreted so strangely. Comp. Bohmer. 
Diss. xii. p. 550, who among the things retained in the primitive 
Church, without sufficient authority, reckons lotio pedum mimica, 
a salvatore minime mandata. That this was not to be interpreted 
literally, or understood as a standing ordinance in the Church, 
is well shewn by Dr. Bell, on the Lord's Supper, p. 142. &c. 

* This is all that Christ can be supposed to mean, Luke xiv. 
12, 13. When in his way of instructing occasionally, and by a 
special instance then before him, he exhorts his followers, when 
they make a feast to call the poor, the maimed, &c. V. Crell. Op. 
Tom, ii, p. 55* with Le Clerc. Whitby, Grot, in loc. 



344 REFLECTIONS ON THE 

consideration of a better entertainment, to which 
they were all invited ; but of which few among 
them would shew themselves worthy*. From 
meat and drink, he leads them to the eating of 
his body, and drinking his blood, in a spiritual 
sense ; the being nourished with his doctrine, and 
edified by his example f. From outward washing, 
to the purifying of the heart, and cleansing the 
affections t. From tasting of the fruit of the vine 
after the Paschal supper ; to the celebration of an 
eternal festival of freedom, rest, and happiness in 
another world ||. From the salt he takes occasion 



* Luke xiv. 7. 16. Comp. Doddr. in loc. Thus, probably? 
a wedding procession passing by gave occasion to the beautiful 
Parable of the ten Virgins. Wynne on Matt. xxv. I. 

f John vi. 31, 53, &c. See a like allusion on the mention of 
meat, John iv. 32. The same thing, in all probability, occa- 
sioned that remarkable answer to the Syrophcenician woman, 
Matt. xv. 26. Mark vii. 2/. in which he calls the heathen 
Dogs, not in conformity to his own sentiments, but to the 
common language of the Jeivs ; glancing perhaps as he spoke 
it, at those who sat at table with him, and thereby secretly re- 
proving the insolence of such harsh language and hard thoughts. 
See Lamy, Harm. 31, and Lightfoot, in loc. 

% John xiii. 8. 

|| Matt. xxvi. 29. Luke xxii. 17, 18. Ex occasione vini 
conspicui et proprie dicti, Christus docet discipulos se non 
amplius celebraturum cum iis ullam liberationem, nisi postremam 
illam qua ex omnibus malis resurrectione liberabuntur. De- 
scribit ccelestem illam hilaritatem potione vini, non tantum quia 
hujus rei incidit mentio, paulo postquam vinum bibissetj sed 
quia bibere vinum in Scriptura perinde est ac convivari [vid. 
Esaice c. xxii. 13. xxiv. 9.] felicitas vero sub imagine convivii 
describitur, ut c. viii. 11. Addit vinum hoc fore novum, quia 
apostoli antea nunquam hanc felicitatem gustaverint. Ssepe 



LIFE AND CHARACTER OF CHRIST. 345 

to acquaint them with the nature of their office, 
which was to season the minds of men, and pre- 
serve them from the contagion of this world ; as 
well as give them a true taste and relish for the 
enjoyments of a better ; and at the same time re- 
minds them of the absolute necessity for their 
duly executing this their office ; otherwise, in- 
stead of being the best, the purest, and most 
useful ; they would become the most worthless, 
and most incurable among mankind*. Those 
that were fishers, he teaches how to catch menj- : 
and shews them how much this would resemble 
their former employment, in taking of all kinds 
into their net, both bad and good ; which were at 
first inseparable, but would at length be carefully 
distinguished from each other t. Seeing the money- 
changers, he exhorts his disciples to lay out their 
talents to the best advantage §. Being among the 
sheepfolds, he proves himself to be the true shep- 
herd of souls, describing the particulars in which 
his character answered that of a good shepherd, 
even so far as to the giving or laying down his life 
for the good of his sheepW, i. e. exposing himself to 

Christus a rebus corporeis ad spirituales transiens eas iisdem 
vocibus exprimit. Cleric, in Matt. xxvi. 29. 

* ' If the salt have lost its savour, wherewith can you season 
it?' Mark ix. 50. vid. Cleric. Luke xiv. 34. vid. Whitby in loc. 

f Luke v. 10. Mark i. 17. 

\ Matt. xiii. 47. 

§ Matt. xxv. 27. Luke xix. 23, 45. 

|| John x. 11. 15. Or that discourse of Christ's which is 
here referred to, might be drawn from Isa. xl. 11. part of that 



346 REFLECTIONS ON THE 

certain death in the protection and defence of his 
flock from beasts of prey. . Among vines, he dis- 
courses on the spiritual husbandman and vine- 
dresser ; and draws a parallel between his vine- 
yard, and the natural one*. At the sun rising, 
he says, / am the light of the world, he thatfolloweth 
me shall not walk in darkness, but have the light of 
life, q. d. The sun arises to set again in a few 
hours, and may fail many of you, ere yon have 
finished your journey : but every one that receives 
and governs himself by my doctrine, shall have a 
constant and continual guide, sufficient to direct 
him to eternal lifet. Upon the appearance of 
summer in the trees before him, he points out 
some equally evident signs of his approaching 
kingdom %. At the season of fruits, he puts the 
Jews in mind, that the time w r as come when some 
fruit would be expected from them, in return for 
all the labour that had been bestowed upon them ; 
and intimates the judgment that would shortly 

chapter being the lesson appointed to be read about that time ; 
as Lamy gathers with some shew of probability. To which we 
may add, that the title of shepherd, so frequently given by the 
prophets to Messiah, \Ezeh. xxxiv. 23. xxxvii. 24. Zach. xiii. 
7. Ps. lxxx, 1.] was by the Jews applied peculiarly to him. Vid. 
Affix. Judgment of Jew. Chap. 304. And he applies it to him- 
self accordingly. Matt, xxvi. 31. Mark xiv. 27. from Zech. 
xiii. f, 

* Matt. xxvi. 30. John xv. 1. See another allusion, in all 
probability, to a Vine before him, in Doddridge on Joh, xv. 1. 

\ Vid. Doddr, on Joh. viii. 12. com. Wetsten in Joh. i. 5. 
p. 838. 

\ Luke xxi. 29. Matt. xxiv. 32. 



LIFE AND CHARACTER OF CHRIST. 347 

overtake all such among them as were found to 
be finally unprofitable*. When the harvest comes 
on, he reminds them of the spiritual harvest, or 
the gathering of his church ; admonishes them 
to labour diligently in that work, and add their 
prayers to Heaven for success t. From their 
slaves having been lately made free in the sab- 
batical year, he takes occasion to proclaim a 
greater and more noble freedom from the slavery 
of sink And from the Jewish ceremony of fetch- 
ing water on the last day of the feast of taber- 
nacles, in commemoration of the miracle wrought 
for their forefathers in the thirsty wilderness ; he 
introduces an offer of that true living water, which 
should be unto them a well springing up unto 
everlasting life ; the gospel of immortal happiness 
and salvation which he preached 5 and the plen- 
tiful effusion of the Holy Spirit, which they that 
believed on him were to receive ||. Upon a report 

* Matt, xxi. 33. Luke xiii. 6. 

f Matt, ix. 38. Luke x. 2. A like comparison between 
the season of a spiritual harvest, and some circumstances in the 
natural one, occurs Joh, iv. 35, 36. Lift up your eyes, and look 
on the fields ; for they are white already to harvest. And he that 
reapeth, receiveth wages ; and gathereth fruit unto life eternal. 
In which words Jesus alludes to the number of Samaritans 
coming to him, and who now began to appear in sight. He 
points towards them, and calls upon the Apostles to behold the 
agreeable sight, and consider his approaching harvest. Benson, 
Life of Christ, p. 123, 386. Comp. Clarke in loc. 

% John viii. 32. V. Newton on Daniel, p. 149. Comp. 
Whiston, 6. Diss. p. 3 1 1 . 

|| John vii. 37> &c Comp. John iv. 10. where the same 



348 REFLECTIONS ON THE 

that certain Jews were massacred by the Roman 
governor in the midst of their devotions ; and 
that others had lately met with a no less untimely 
death by the fall of a tower in Jerusalem; he 
guards his audience against the common vice of 
censoriousness, in judging such as these to be the 
greatest sinners, because they were the most emi- 
nent sufferers ; and exhorts them all to repent of 
their own crimes, before the divine judgments 
overtook them ; which would shortly fall upon 

image is made use of on the like occasion. Vid. Cleric, ib. et 
in v. 14-. Et Lamy, Harm. p. 324. In Joh. vi. 38. The first 
of the passages may likewise be considered as a more particular 
allusion to the lesson for the day. In Sabbato circa hunc no- 
vissimum diem tabernaculorum occurrenti legebatur lv. Isaice; 
quod animadversion e dignum est. Sic enim incipit illud caput, 
Omnes sitientes venite ad aquas, &c. et in eo legimus ; qucerite 
Dominum dum inveniri potest; inde Dominus materiam dis- 
serendi sumpsit; quod verisimile est ssepius fecisse, in templo 
et in synagogis, ubi per singula Sabbatalegebantur sacri codices 
ex ordine. Id. ib. p. 325. 

That remarkable expression, in administering the sacrament 
of the last Supper, this is my body, [Mat. xxvi. 26.] is no less 
evidently allusive to the Paschal Lamb, termed the Lord's Pass- 
over. [Ex. xii. 1 ] .] or the Body of the Passover, according to 
the Jewish form of celebrating this feast; [Maimon. Cham. 
Umatsah. c. 8. sect. i. et vii.] as likewise the words, this is my 
Blood of the new Covenant, ib. 28. or the new Covenant in my 
Blood, [Luke xxii. 20.] are a manifest application of the very 
terms made use of in the institution of the old Covenant. Ex. 
xxiv. 8. Comp. Heb. ix. 22* That in the former instance, 
Christ accommodated himself to each minute circumstance of 
the Jewish ceremonial, as in taking up the bread with benediction, 
breaking, distributing it, &c. is shewn by Ugolinus, Dissert, de 
Rit. in Ccena Dom. ex Antiq. Paschal, illustrat. Thes. Ant. 
Sacr. Vol. xvii. 



LIFE AND CHARACTER OF CHRIST. 349 

that people, and be the more distinguishable, as 
coming attended with the very same circum- 
stances*. From Herod's late rashness in having 
led his army out to meet the king of Arabia, who 
came against him with superior forces, and de- 
feated himt; a lesson is laid down to all who en- 
tered on the Christian warfare, that they should 
first well weigh, and carefully compute the dif- 
ficulties that attended it, before they were en- 
gaged in a matter of such consequence %. From 
the robberies which were more particularly fre- 
quent in that agell and place §, he forms a beau- 
tiful story of a certain traveller, who fell among 
thieves, was stripped, and wounded, and could 
find no relief from any of his own country or com- 
munion, but met with it in one of those, from 
whom he had the least reason to expect any, being 
so much used to despise that people, and their 
way of worship^". From whence he forces his 

* Luke xiii. 1-5. uv<ravruj$ wiroXsio-Qe, thus, in this manner, ye 
shall perish. Vid. Grotius, Doddridge, Whitby, in loc. Comp. 
Benson, p. 381, 420. 

f Joseph. Ant. Jud. Lib. xix. c. 7. V. Newton on Dan. p. 
149. and Comp. Whiston, 6 Diss. p. 312. 

% Luke xiv. 31. 

|| Joseph. Ant. Jud. Lib, xx. c. 6. Id. B. J. c. 5. & in Vit. 
p. % 3. 

§ So many robberies and murders were committed on this 
road, which lay through a kind of wilderness between Jerusalem 
and Jericho ; that Jerom tells us, it was called the bloody way, 
Doddr. on Luke x. 30. Comp. Poli Synops. or Lightfoot, Hor. 
Heb. in loc. 

f That this notorious enmity between the Jews and Sama- 
ritans was then carried to the greatest height, at least by the 



350 REFLECTIONS ON THE 

opponent to approve this amiable instance of hu- 
manity, even in the odious character of a Sama- 
ritan; and thereby shews him incontestably that 
the like good office would no less become a Jew 
in the like circumstances*. And from what hap- 
pened about that time, namely, that those, who 
obtained the kingdom of Jade a, went to Rome to 
be confirmed in it ; and on their return, called 
such to account as had been wanting in their 
duty, and took ample vengeance on those who re- 
belled against them, (which was the case under 
Archelaus, a few years before our Lord delivered 
that parablef ;) he gives his followers to under- 
stand, that after he had ascended into heaven, 
and taken possession of his kingdom, he would 
come again in power and great glory, and not 

former, appears wherever mention is made of the latter: vid. 
John viii. 48. Luke ix. 53. Ecclus. 1. 25, et Arnold, ibid. 
The consequence of such their enmity toward clearing and 
confirming those points wherein they agreed, is well drawn by 
Bossuet, Univ. Hist. p. 405, 417? & c « 

* Luke x. 30, &c. Vid. Cleric, ib. v. 36. Concerning the 
Jewish interpretation of Lev. xix. 33. their limitation of the 
word neighbour, and our Lord's address in avoiding the im- 
putation of directly opposing their established doctrine on that 
head; see Lamy Com. in Harm. p. 220. Prohibitum est eos 
(Gentiles) a morte liberare, si de morte periclitentur, &c.(comp. 
Lightf. in Luke x. 29.) Tarn impiam doctrinam si prima fronte 
impetiisset Dominus, clamitasset legis-peritus eum traditionibus 
doctorum adversari. Verum oculis subjiciens exemplum ex- 
imise charitatis, quam legis-peritus non poterat non laudare, sic 
eum constringit, ut teneatur contrariam et saniorem doctrinam 
suo calculo comprobare. Comp. Doddr. in Luke x. 33. 

f Joseph. Ant. Jud. Lib. xviii. c. 14, 15. 



LIFE AND CHARACTER OF CHRIST. 351 

only punish that rebellious nation of the Jews, 
with exemplary judgments ; but convict and con- 
demn all those who wilfully opposed his gospel ; 
as well as those who continued to despise and dis- 
regard it*. Such was our Saviour's constant 
method, that whenever men proposed to him any 
curious question, or related to him any particular 
fact or event, in expectation of having his ob- 
servations upon it, he constantly turned the matter 
into an occasion of giving some practical instruc- 
tions to the persons themselves with whom he 
was conversingt. — But I proceed with the general 
detail of his allusions to the things present, which 
is laid down by an excellent author, and though 
it may look like repeating some of the articles 
above, yet I trust the insertion of it here will be 
excused on account of the different applications 
made, and the variety of uses pointed out. " In 
the spring, our Saviour went into the fields, and 
sat down on a mountain, and made that discourse 
which is recorded in St. Matthew, and which is 
full of observations, arising from the things which 
offered themselves to his sight. For when he ex- 
horted his disciples to trust in God, he bade them 
behold the fowls of the air ; which were then flying 
about them, and were fed by Divine Providence, 
though they did not sow nor reap, nor gather into 

* Luke xix. 12. Vid. Cleric, et Clarke in loc or Hartvood, 
Introd. to the N. Tes. c 8. § 6. 

f V. Clarke's Serm. on Luke xiii. 2, 3. where several in- 
stances of this kind are produced. 



352 REFLECTIONS ON THE 

bams: He bade them take notice of the lilies 
of the field which were then blown, and were so 
beautifully clothed by the same Power, and yet 
toiled not like the husbandmen, who were then at 
work. Being in a place whence they had a wide 
prospect of a cultivated land, he bade them ob- 
serve how God caused the sun to shine, and the 
rain to descend upon the fields and gardens, even 
of the wicked and ungrateful : And he continued 
to convey his doctrine to them under rural images : 
speaking of good trees, and corrupt trees, of wolves 
in sheep's clothings of grapes not growing upon 
thorns, nor figs on thistles, of the folly of cast- 
ing precious things to dogs and swine ; of good 
measure pressed down, and shaken together, and 
running over. Speaking at the same time to the 
people, many of whom were fishermen, and lived 
much upon fish, he says, what man of you will give 
his son a serpent, if he ask a fish ? Therefore when 
he said, in the same discourse, to his disciples, ye 
are the light of the world; a City that is set on a Hill 
cannot be hid; it is probable, that he pointed to a 
City within their view, situated upon the brow of 
a Hill. And when he called them the salt of the 
earth, he alluded perhaps to the husbandmen, 
who were manuring the ground with it ; and 
when he compared every person who observed 
his precepts, to a man who built a house upon a 
rock, which stood firm ; and every one who slighted 
his word, to a man who built a house upon the 
sand, which was thrown down by the winds and 



LIFE AND CHARACTER OF CHRIST. 353 

floods : When he used this comparison, it is not 
improbable that he had before his eyes, houses 
standing upon high ground, and houses standing 
in the valley, in a ruinous condition, which had 
been destroyed by inundations." Jortin Dis. p. 
213, &c. 2d Ed. Comp. Benson, p. 396. 

Going from Bethany to Jerusalem with his dis- 
ciples, as they passed over a mountain, he said, if 
ye shall say to this mountain, be thou removed, and 
be thou cast into the sea, it shall be done. Matt. 
xxi. 21. When he says, Luke xxii. 25. The 
kings of the Gentiles exercise lordship over them, 
and they that exercise authority upon them are called 
benefactors, he alludes to the vanity of some wicked 
princes of those times, who deserved the title of 
robbers, much better than of benefactors, (vid. 
Cleric, in loc.) When the woman of Samaria, 
(John iv.) wondered that he should ask water of 
her, he took occasion to represent his doctrine, 
under the image of living water, or water which 
flows from a spring. When he was by the sea- 
shore, Matt. xiii. he spake three parables to the 
people, concerning a sower ; because it was then 
probably seed-time, as others have observed. At 
the time of the passover, alluding to it he says, 
John v. 24. He that heareth my word, ptro&&wiv 
is passed from death unto life, (Grot.). When he 
speaks of the fig-tree, which had borne no fruit 
for three years, and was to be cut down, if it pro- 
duced none the next year, he alluded perhaps to 
the time that he had spent in preaching to the 

A A 



354 REFLECTIONS ON THE 

Jews, as well as to their obstinacy, and to the 
punishment which would follow it. 

Many more instances might be given, where 
Christ has formed his arguments and exhortations 
on such things as offered themselves to him ; ap- 
plying each most aptly to his present purpose : 
and where this does not so immediately appear, 
we have reason to believe it is chiefly owing to 
the omission of some circumstances in the history ; 
as is observed by a very eminent writer (%). It 
may be farther observed, that Christ is no less 
intelligible to his auditors, by alluding in a fa- 
miliar way to all their customs, proverbs, maxims, 
&c. speaking always precisely in the character of 
a Jew, and in exact conformity to what such un- 
derstood best, and had been most used to ; what 
had been described or appointed in their sacred 
books. Thus he takes the very form of his first 
sermon on the Mount, from those blessings and 
cursings on two Mountains, the publishing whereof 
was enjoined to the Israelites, upon their entrance 
into the Holy Land*. The same method he con- 

(k) See Newt, on Dan. p. 148. note a, where many of these 
instances of our Saviour's speaking pro re nata are produced. 
Comp. Lightfoot, Op. Lat. Vol. I. p. 146. on Matt. x. 20,* 
Luke xii. 6.— p. 41 7. Matt. x. 9, 10.— p. 468. John iv. 35. 
et Vol. II. p. 45. Matt. xxi. 21.— p. 288. Matt. v. 24- 
Schoetgenii, Hor. Heb. p. 143. in Matt. xvi. 18. et John vi. 50. 
Bp. Hoadley^ Serm. on Matt. xi. 30. pr. 

* V. Dent, xxviii. Josh. viii. the former in Matt. v. and 
the latter in Luke vi. 24. The manner of which solemnity has 
been described at large by some of their writers. V. Lightfoot 
on Matt. v. 3, 4. Op. T. 11. p. 20. ; ; 



LIFE AND CHARACTER OF CHRIST. 355 

tinues to the last, when on the cross he begins to 
repeat, or as it were, gives out, the 22d Psalm, 
which so very clearly describes the sufferings and 
death of the Messiah ; which prophecy he was at 
that very time fulfilling, and thereby ascertaining 
and appropriating this character to himself*. 

Hence, lastly, we may observe, the necessity 
for a careful attention to the particular occasion, 
time and place ; as well as the situation, posture, 
gesture, &c. in which our Saviour spake, in order 
fully to comprehend the propriety, the force and 
beauty of his discourses ; which should remind us 
of the allowances that ought injustice to be made, 
for the seeming uncouthness of some things in 
them at this day, for want of specifying such cir- 
cumstances, and make us sensible of the value of 
those authors, who throw so much light on several 
passages of scripture, by endeavouring to supply 
these same circumstances f. 



* Matt, xxvii. 46. Mark xv. 34. That a whole Psalm or 
Song is sometimes referred to by reciting the first words of it, 
may be gathered from Exod. xv. 1, &c compared with v. 21. ib. 
See Pilkington's Remarks, p. 129. 

To which may be added, that his very last words, Luke xxii. 
46. into thy hands I commend my Spirit, are those of Ps. xxxi. 5. 

f I shall beg leave to add an instance of this kind, where 
our blessed Saviour's conduct does not seem to have been suf- 
ficiently understood, for want of attending to the circumstance 
abovementioned. John viii. when the woman, said to be ap- 
prehended in adultery, is brought before our Lord, merely with 
a malicious view of drawing him into a difficulty, whatever de- 
termination he should give ; v. 6. we find him stooping down 
and writing on the ground. Where it is observable that he does 

A A 2 



356 REFLECTIONS ON THE 

In this manner did Christ make every object 
and event serve for a monitor and remembrancer 



nothing, but in as exact conformity as the place would admit to 
the trial of the adulterous wife prescribed by God in Numb. v. 
ii. &c. where the priest was to stoop down, and take some of the 
dust from the floor of the tabernacle, v. 17. and likewise write 
out the curses denounced upon that occasion, v. 23. By that 
act therefore Christ declares himself willing to take cognizance 
of this affair, if they were willing to abide the consequence : 
viz. according to their own traditions to be involved in the same 
curse if they proved equally guilty : on which account, this way 
of trial was abolished by the Sanhedrim about that very time, 
since that sin, says the Jews, grew then so very common. See 
Light/, on v. 3. It is likewise probable that Christ might by his 
countenance and gesture shew these hypocrites how well he 
was aware both of their ill design in thus demanding judgment 
from him, and of their own obnoxiousness to the same punish- 
ment, which Moses's law appointed for that crime ; and which 
through a pretended zeal, they took upon themselves the power 
of executing, though they were no less guilty of the very same 
sin : as is most probably implied in his words to them, John 
viii. J. according to the interpretation of some late writers, (v. 
Kyrke Obs. Sac. in loc.) and at the same time seeming to be so 
far otherwise employed as not to take any notice of their con- 
fusion when thus much was intimated to them, he gives them a 
fair opportunity to slip away (which they prudently laid hold of) 
ere he proceed any farther." The most probable account of 
our Saviour's stooping and writing, is that which is contained in 
an interpolation, as it is reckoned, at the end of the 8th verse 
in some copies, that what Christ wrote were the sins of the 
woman's accusers ; which how effectual it was to their shame 
and confusion, appeared from the event. Worthington, B. Lect. 
V. i. p. ISO. Imitabatur Christus ut quidam sentiunt, gestum 
sacerdotis, qui uxorem suspectam exploraturus sese inclinabat, 
pulveremque a pavimento sanctuarii colligebat, quern aquae in- 
fusum praeberet faeminae huic quae suspecta erat. Judaei docent 
nos aquas Zelotypiae non nocuisse uxori adulterae, nisi ipse maritus 
insons esset. Adulter autem cum adultera pariter tumore ven- 



LIFE AND CHARACTER OF CHRIST. 357 

of his instructions ; which by these means, must 
be better apprehended and retained, than they 
could be in any continued course of reasoning or 
artificial method of arrangement whatsoever *. 

Again it is observable, that he delivered many 
things by way of story or parable, a most engaging 
and a most effectual method of instruction ; gra- 
dually informing those who were disposed for 
information, and not too violently disgusting those 
who were nott. This way of teaching, is of all 

tris et putredine femoris corripiebantur. Maimon. in Sotah. c. 2. 
Haec inter aniles Rabbinorum fabulas esse numeranda dicet 
quispiam. Attamen constat testimonio Josephi, turn et sacri 
codicis, olim deum manifestis pcenis occulta delicta puniisse. 
Dici ergo potest quod judicium Dei reveriti, quia a culpa forsan 
non erant immunes, excesserint scribae et pharisaei omnes. Lamy 
Harm. p. 329. See the thing more at large in Light/, on Joh. 
viii. 6. 9. and Vol. ii. p. 1 080. A vindication of the authen- 
ticity of this whole passage, with an explanation of its several 
ends and uses, may be seen in Benson's, Dis. on the subject, life 
of Christ p. 637, &c. Comp. Worthington, B. L. sect. V. i. 

* See Dr. Jeffery, referred to in not. *. p. 126. Ed. 6. And 
add Cumming's Serm. on Matt. xi. 5. Scotch Preacher, v. i. p. 
281, &c. Simpsons Essay on Christianity, being delivered in 
an historical way. 

f See Le Clerc, Harm. p. 183. The same thing is elegantly 
described, and well applied by the author of Dialogues concern- 
ing education, p. 363, &c. The like may be observed of the 
many figurative expressions, which our Saviour uses upon some 
occasions. See Claget upon Joh. iv. 

On the same account it was, in all probability, that he so 
generally chose to express himself in the very words of some 
ancient prophet, more especially in matters that were like to 
give offence. And to the same purpose it has been observed, 
that he never spoke in parables at all, till the Jews had mani- 
fested such a wicked and perverse spirit, as to ascribe his 



358 REFLECTIONS ON THE 

others the most apt to raise, and fix the attention, 
and set each faculty of the mind on work: It 
gains the freest admission into both head and 
heart ; it strikes the deepest ; sticks the longest ; 
gives the most delight, by leaving something for 
the hearers themselves to discover ; and disobliges 
least, by putting them upon making their own 
application. On these accounts, it has been ad- 
mired in all nations, and was particularly cele- 
brated in the East (V). It was the custom of 
the wise men among the ancients, to clothe their 
instructions in apt stories and suitable compa- 
risons ; this they did at once to please and to in- 
struct; to excite men's attention by gratifying 
their curiosity ; and to quicken their memory by 
entertaining their fancy*: Our Saviour took this 
method to recommend his weighty instructions, 
and make them sink into the minds of his several 
auditors. The same method was likewise proper 
on other accounts, viz. to deliver some of the 
mysteries of the gospel with a degree of obscurity 
and reserve 3 both to excite a proper industry in 
searching into the deep things of God, and to punish 

miracles to a confederacy with Beelzebub. Benson's Life of 
Christ, c. 7. § 1,-2* An answer to the pretended obscurity of 
them may be seen, ib. § 3. p. 266, &c. 

(w) Jerom. on Matt. xiv. Whitby on Matt. xiii. 10. Nichols 
Conf. Vol. 1. 

* As well as to prepare them occasionally, for a proper re- 
proof and admonition, in the most effectual and least offensive 
way, by making themselves judges of such criminality in a pa- 
rallel case. 



LIFE ANI> CHARACTER OF CHRIST. 359 

the sloth and negligence of those men, who grudge 
taking any pains to learn God's will and their own 
duty ; this reason, our Saviour himself assigns/ 
why he speaks to the multitude in parables, Matt. 
xiii. 10. &c.* Among many other excellent pur- 
poses to which Christ applied this method; in a 
manner the most delicate and masterly, it was 
peculiarly fitted in the last place, to insinuate 
such points, as more immediately opposed the 
inveterate prejudices of all those to whom he 
preached; more especially of his disciples; and 
which, though necessary for their information so 
far as might help afterwards to reconcile their 
thoughts to these things, when they were able to 
recollect that they had been intended, and fore- 
told from the beginning ; yet were not at that 
time to be laid down in a more open manner; 
such as related chiefly to the external circum- 
stances of his person, and the proportionable ef- 
fects of his doctrine upon both Jew and Gentile t. 
As to the fundamental parts of his religion and 
his manner of declaring them ; both these were 
easy and obvious, such as the weakest and most 
ignorant (unless affectedly so) could not mistake ; 
and proposed in that plain, popular way to which 
they were the most accustomed, and in which 
they would be most likely to apprehend him : 

* Lotvth Dis. p. 185. Comp. Jaquelot de la verite, &c. p. 
318. Lamy Harm. 248, 253. Lightfoot in Matt. xiii. 3. or 
Harm, c 31. § 3?. 

f Vid. Jaquelot, pi 319, &c 



360 REFLECTIONS ON THE 

The Eastern writers are well known to abound 
with brief maxims ; parabolic or proverbial ex- 
pressions ; and extremely popular forms of speech* : 
In which such a dry detail of circumstances and 
restraining clauses, as is made use of in our reason- 
ing, would have been little relished or regarded ; 
and which style of theirs may be justified both in 
point of certainty and perspicuity ; since to one 
who is tolerably well acquainted with that lan- 
guage, the main drift lies commonly very obvious 
under all these strong and significant, however 
highly figurative and bold expressions. Nor is there 
any great difficulty in supplying all the proper 
qualifications which of course arise in every sub- 
ject ; and will have an allowance made for them 
so long as either common sense, or common equity 
and candour is admitted. And it is worth remark- 
ing, that wherever Christ's words seem capable of 
different senses, we may conclude that to be the 
true one, which lay most level to the comprehen- 
sion of his auditors ; allowing for those figures of 
speech, which were so very frequent and familiar 
with them, and which therefore are no exceptions 
to this general rule, this necessary canon of in- 
terpretation, which of all others, I think, wants 
most to be recommended. 

The bulk of his doctrine was purely practical, 
always highly pertinent to the case in hand, and 
of an apparent tendency to the most beneficial 

* Vid. Assize Serai, at Carlisle, on Mutt. v. 4t). 1743. 



LIFE AND CHARACTER OF CHRIST. 361 

purposes: and he is bo far from seeking reputa- 
tion by an artful and elaborate manner of ex- 
pounding it ; that he barely proposes each point, 
together with its proper sanction, and leaves it to 
shine forth by its own light. It is neither versed 
in nice speculations, nor involved in pompous 
paradoxes, nor adorned with flowers of rhetoric. 
We find it free from all ostentatious and unna- 
tural flights, as well as from that load of supersti- 
tion which encumbered every other system : con- 
sisting of solid and substantial duties ; containing 
general comprehensive rules to try them by ; and 
grounded on such never failing principles of action, 
as must enable his disciples to determine for them- 
selves, and judge aright in each particular case ; 
as for instance, in that of the sabbath ; which, like 
all other solemnities, was instituted for the sake of 
man, and therefore should be made subservient to 
his good*; and in that, to the glory of his Maker, 
which are inseparable from each other. In meats 
and drinks, and every thing, by consequence of 
the same kind-]*; which as being merely external 
things, must likewise be of an indifferent nature ; 
and therefore could not of themselves defile a mant. 
In that of oaths, the several kinds whereof were 
all of the same import, as including the same 
virtual appeal to God ; and therefore should alike 
exclude all fraudulent, equivocal, evasive arti- 

* Mark ii. 27. Vid. Cleric. 

t Col. ii. 21. 

X Matt. xv. 18. Mark vii. 15. See Light/. Harm. p. 237. 



362 REFLECTIONS ON THE 

fices*. In that of vows, which bind only to things 
lawful, and by which none could exempt them- 
selves from duties of a prior and perpetual ob- 
ligation f. In that of contracts, which confer a 
right to the thing contracted for ; more especially 
the solemn one of matrimony, which ought not to 
be rashly violated by either party, or dissolved for 
any cause less than such an one as must prove 
inconsistent with the very foundation and original 
end thereof, v. g. fornication or adultery %. And 
by that universal rule of mercy being preferred to 
sacrifice, whenever a moral and a positive precept 
interfere with one another §. 

Such doctrine must appear, not only excellent 
itself, and taken independently; but more espe- 
cially so, in the circumstances under which it was 
delivered; as formed in full opposition to, and 
utterly subversive of, the several false maxims, 
advanced by the Jewish teachers of our Saviour's 
time : in which respect it must be doubly useful, 
i. e. as an instruction in several truths of the last 
importance, and a guard against so many popular 
errors ; and may be considered as another instance 
of his exquisite manner of accommodating things, 

* Matt, xxiii. 16, Sec. 

f Matt. xv. 6. Mark vii. 11. 

J Matt. v. 32, &c. compared with 1 Cor. vii. 15. and Wolf 
ib. Vol. III. p. 407. That this should be understood, rather 
as a capital instance, of such an inconsistency, than as the sole 
restraining clause of a divorce, vid. Kyrke, Obs. Sacr. vol. i. p. 
25. Pool in loc. p. 166, 167. or Whitby, on I Cor. vii. 15. 

% Matt. ix. 13. xii. 7. 



LIFE AND CHARACTER OF CHRIST. 363 

both to the general benefit of mankind, and the 
particular exigencies of his hearers. 

Lastly, our Saviour's arguments must cany 
something of a peculiar force and poignancy along 
with them, and be attended with extraordinary con- 
viction and astonishment ; as he knew thoroughly 
what was in man, and therefore could speak to his 
heart directly*; as he saw into the most secret 
views of all those whom he had to deal with; and 
often shewed them plainly that he did so, removing 
the latent prejudices of his weaker friends, by ob- 
viating their several doubts and difficulties, and 
that before they durst give utterance to themt: 
by answering such objections as had been made in 
private, or out of his hearing t: by refuting every 
plausible pretence, and laying open all the strata- 
gems of his most subtil adversaries ; detecting 

* Matt. ix. 4. xii. 25. Mark xi. 5. ix. 33, 34, 35. Luke v. 22. 
vi. 8. ix, 47» xi* 17* John vi. (5l. 70. xvi. 6. 30. See other in- 
stances in Claggett on John vii. 33, 34. Lamy, Harm, on John 
v. 14, p. 272. Benson, Life of Christ, c. 5. sect. 11.3. And Light- 
foot on John i. 48. — Harm. p. 535. 

f Comp. John xvi. 19. 30. et Cleric, in John xi. 22. 

% This seems to have been the case in John vii. 15, 16. — 
xxvii. 28. and many other places, where that circumstance is not 
expressed. Comp. Luke xxii. 6l. See Benson s Life of Christ, 
c. 5. § iv. and § xxi. where several texts are explained by the 
consideration of Jesus, his knowing the hearts of men ; and that 
he could talk to their thoughts as we do to another's words or 
actions. Comp. Dr. Hartvood's new Introd. to the N. T. c. 8. 
§ 1. Where many ingenious observations occur to the same 
purpose. 



364 REFLECTIONS ON THE 

their hypocrisy, exposing their true aim ; and 
thereby cutting off all possibility of reply: on 
which account, his word must be quick and power- 
ful, and sharper than any two edged sword. — Many 
instances whereof will occur upon a diligent perusal 
of the Gospels*. 

Thus did Christ live and teach ; shewing him- 
self to be as much superior to the rest of the 
world, in each of these respects, as he was in his 
miracles. 

There was an extraordinary man among the 
Greeks, who has often been compared to Christ, 
there being a great resemblance between them, in 
some very remarkable particulars. Socrates, like 
Christ, lays out all his time, in going about to ad- 
monish and reform his countrymen ; which, he 
assures them, was a ministry eiyoined him by the 
Deity, for their benefit, to whom he declares that 
he was given or sent by God ; with the utmost firm- 
ness, bearing all the injuries, and affronts, to which 
he was exposed on that account. He frequently 
resorts to places of public concourse, and ge- 
nerally grounds his discourses on what occurs there, 
making use of every place, and season, and occa- 
sion, to inculcate his philosophy. He chooses a 
state of poverty to make his character more un- 



* The argument from thence in favour of Christianity, may 
be seen in Bourns Discourses on the Parables, Vol. III. Serm. i, 
p. 6. &c. 



LIFE AND CHARACTER OF CHRIST. 365 

exceptionable, by shewing that he himself prac- 
tised that self-denial which he taught*: he avoids 
meddling with affairs of the public; declines all 
posts of authority amongst his fellow citizens; as 
such in those bad times must have precipitated 
his fate, before he had fixed ground sufficient for 
their reformation. He perseveres in sifting and 
examining their prejudices, in order to detect their 
ignorance and expose their presumption f, and 
mortify their pride, on all occasions ; and declares 
that he must persevere in the same disagreeable 
course J, even when he saw that the loss of his life 
would certainly attend it § : nay, that he would 
continue this course, though he were to die ever 
so often for it. When merely out of private pique 
or envy, he is delivered up to his enemies, and on 
a prosecution brought to his trial, instead of having 
recourse to the usual way of supplication, or ap- 
plying to the passions of his judges, he proves to 
them, that they ought not to admit of any such 
application ; he informs their reason, and proceeds 
just so far in his own defence, as to assert his 
innocence, and shew them the great sin of per- 
secuting and oppressing it. 

Instead of seeking, or permitting, any other 
means to avoid his death, he signifies that it was 

* Vid. Plutarch Advers. Colet. Op. Vol. II, 

f Plat. Apol. Sect. 9. 

+ Ibid. 

§ Xenoph. Mem. Lib. iv. Fin. 



M 



366 REFLECTIONS ON THE 

free and voluntary in him, since it had become- 
necessary for the world ; and meets the instru- 
ments thereof, with the utmost calmness and 
serenity. 

He left none of his philosophy in writing, but 
took good care, as he said, to imprint it deeply in 
the hearts of his disciples ; and indeed, the effects 
which his instructions and example had upon 
them, were prodigious*. 

Some other circumstances of the like kind might 
be pointed out, were we to draw a strict parallel 
between these two very eminent persons, con- 
sidered as public teachers. But, without dero- 
gating from the character of Socrates, we may 
affirm that he was far surpassed by Christy as well 
in the importance of his doctrines as in the can- 
did, clear, convincing manner of delivering them ; 
free from that control, that sophistical method, 
that captious way of interrogating and arguing 
with which Socrates often labours to perplex and 
confound his opponent, rather than set forth the 
truth ; and always laid down in that plain artless 
simplicity, that naked purity and perfection which 
distinguish Christianity from every other system 
of religion or philosophy. 

From these slight strictures on a character justly 
reputed one of the most complete among men ; 
when it is placed in opposition to that of Christ 

* Vid. Charpentier Life of Socr. 



LIFE AND CHARACTER OF CHRIST. S67 

our Lord, it is easy to distinguish which has the 
advantage * ; as is freely owned by some modern 
unbelievers t. The same thing would appear yet 
more clearly, were the latter to be drawn out at 
large, and in contrast with any other of the most 
celebrated legislators or teachers. But such a 
comparative view seems to be little necessary to 
its illustration : and I content myself with touch- 
ing on some few of those remarkable circumstances 
in the life of Jesus, which were recorded by his 
first disciples, as the evidences of his being the Son 
of God ; which brought such multitudes to believe 
on him at that time, and which one would think 
sufficient to produce the same belief in every age j 
as they have done with the generality wherever 
they have been fairly offered to them ; and with 
the best and wisest men, who have given them- 
selves leave duly to reflect upon them. 

* This may be seen at large in Macknight's Truth of the Gos- 
pel History. 

f See the parallel in Rousseau's Treatise on Education, and 
Voltaire s Essay on Toleration, c. 14. 



THE 



NATURE AND END 



OF 



DEATH 



UNDER THE 



CHRISTIAN COVENANT. 



B B 



THE 



NATURE AND END 



OF 



DEAT II 



UNDElt THE 



CHRISTIAN COVENANT. 



HEB. II. U, 15. 

Forasmuch then as the children are partakers qfjiesh 
and blood, he also himself likewise took part of the 
same; that through death he might destroy him that 
had the power of death, that is, the devil; and de- 
liver them who, through fear of death, were all 
their life-time subject to bondage. 

The author of this epistle had in the foregoing 
part of it been proving, that both Christ, who 
sanctifieth the world, and they who were sanctified 
by him, were brethren; of the same seed, and alike 
children of the promise wherein all the nations of 
tJie earth were to be blessed: whence he infers, 

b b 2 



372 



THE NATURE AND END OF DEATH 



forasmuch then as the children [mankind in general] 
are partakers qfjlesh and blood or mortal by nature ; 
he also, who was to be the captain of their salvation, 
must likewise take part of the same nature, and suffer 
in it ; that he might not only shew them, how death 
was to be overcome, but actually procure an aboli- 
tion of it; — that by submitting to this degradation 
for a while himself, Jesus might for ever rescue all 
hisbrethren from it; and at length raise them to the 
same state of glory which he now enjoys: — That 
it was a work w r orthy of infinite wisdom and good- 
ness ; or became him for whom are all things, and by 
whom are all things, in bringing many sons to glory, 
to make this humiliation of their head a step 
thereto ; that he [Christ] by the grace of God, or 
through the love of the Father*, should taste death 

for every man; and thereby, as it is in a parallel 
place t, deliver the whole creation from the bondage 
of corruption, under which they had groaned, and 
travelled in pain together until now ; and thus de- 
feat and vanquish our great adversary, who had so 
long subjected us to such a state of vanity ; and 
finally exalt the whole world to the highest degree 
of happiness and perfection, by that very thing, 
which had been introduced in order to debase and 
ruin it. Thus, by once undergoing this last evil 

* Joh. iii. 16. 

f Rom. viii. 22. Comp. Heb.u. 14, 15. A continual appre- 
hension of being for ever under the dominion of Death, is the 
bondage or slavery here mentioned. SyJces, ib. 



UNDER THE CHRISTIAN COVENANT. 373 

incident to our frame, he has taken off its force, 
and gained a final victory over it : this death is 
now disarmed of its terrors ; and man delivered 
from that abject state of anxiety, to which the 
ancient heathen were, and we must have been 
necessarily reduced ; being constantly sensible of 
its continual approaches towards us ; and having 
no sure prospect of being ever freed from its do- 
minion over us. — This is the true import of that 
great salvation we obtain through Jesus Christ ; 
which, whenever it is well understood in the world, 
will be judged worthy of all acceptation: in order 
to which, let us take a farther view of this 
important subject; which I propose to consider 
more distinctly, under the following heads of in- 
quiry : 

I. In what sense we are delivered from death by 
the sufferings and death of Christ. 

II. Why so much of the power of death is still 
permitted to continue in the world. 

III. What notions of it are now proper and 
agreeable to the Christian state. 

I. In what sense are we delivered from death bv 
the sufferings and death of Christ? 

To determine this, it will be necessary to ex- 
amine the scripture sense of the word death, and 
this may be best seen, where it is first used, in 
that denunciation which brought Adam and his 
posterity under it ; and where we must suppose it 



374? THE NATURE AND END OF DEATH 

used in all the plainness and propriety of speech 
imaginable*. And accordingly, we find the ori- 
ginal heret, as full and emphatical as words can 
make it. They are rendered, Thou shalt surely, 
— but might with more propriety have been ren- 
dered, Thou shalt utterly diet. Which one would 
think sufficiently explained in the sentence passed 
on our first parents ; where they are reminded of 
their original, and of that condition to which this 
great change should reduce them. In the sweat of 
thy face shalt thou eat bread, till thou return unto the 
ground; for out of it wast thou taken : dust thou art, 
and unto dust shalt thou return. Now what do we 
imagine they could understand by this denun- 
ciation, but a resumption of that natural life or 
conscious existence, which their Creator had been 
lately pleased to confer? the forfeiting which must 
include a loss of all those benefits, that then did, 
or ever could proceed from him. This, and no- 

* Gen. ii. 17. 

f ftion mo Comp. Gen. xxxvii. 33. Ex. xxi. 19. where the 
same reduplication of the word signifies entirely, totally, and 
should have been so rendered here. See this farther confirmed 
in Taylor, Script. Div. Ch.ix. p. J 04. 

% Athanasius thinks, that the doubling the expression denotes 
My jxovov aitoQvrjtnieiv, a\\% koli ev ty rs ^rocv&rs (pfo^q, SiccfAsveiv. 
[L. de Incarn. verbi.] He should not only die, but remain in 
the corruption of death, as we should all have done, had not the 
second Adam obtained for us a happy resurrection. Vid. Patrick 
on Gen. ii. \J. with Taylors Scheme of Script. Div. p. 104. 
And more especially, Jbbofs Sermons, Vol. II. s. xxx. p. 182 — 
3-— 4.. 



UNDER THE CHRISTIAN COVENANT. 375 

thing less, must be implied in that most solemn 
sentence : nor can we conceive the unhappy sub- 
jects of it to have been at that time so very in- 
genious, as to explain it away, by distinguishing 
upon the several component parts of their con- 
stitution ; and concluding, that by death no more 
was intended, than only a separation of these same 
parts, while the principal of them was still living 
in some different manner ; or that it was a con- 
tinuation of their conscious being, though in some 
other place. No : this was the philosophy of after 
ages : concerning which, all I shall say at present 
is, that one of its most eminent patrons cannot 
help observing, that he does not find it in the Scrip- 
tures{z). These, in their obvious meaning, re- 
present the whole man, individual, person, or 
being, as included in the sentence here addressed 
to him ; nor do they take notice of any other cir- 
cumstance in the whole case, beside that, so often 
mentioned, of his returning to the dust, or ground 

(z) Tittotson, Vol. II. fol. Serm. 100. — This is very tenderly 
expressed; and the reason that great author gives for it, not 
unsuitable to the prejudices of his time : whereas if he had con- 
sidered the point more fully, I presume, he would have found 
the Scripture not taking this natural immortality for granted, 
as he imagines, but rather laying down the contrary; and the 
New Testament every where insisting on it, as the very ground 
of the whole Christian covenant ; through which alone, we attain 
to immortality, or everlasting life. In order to form a better 
judgment of this,., we should carefully examine the Scripture 
language; and see what all those several terms and phrases 
may imply in the original, which are supposed to include the 
doctrine above mentioned: for which, see the Appendix, 



376 THE NATURE AND END OF DEATH 

from "whence he was taken*: and might not the first 
pair as well expect, that the same breath of Itfe, 
which the Lord God had breathed into their nostrils, 
whereby man became a living soul, should still 
survive the execution of that sentence ; or that 
the dust itself should praise God ; as that any kind 
of knowledge of, or communion with him, should 
continue in that state of darkness, and destruction, 
to which they were then doomed? 

Thus did death enter into the world, and reign 
in it, through that one transgression. — Let us in 
the next place see how this reign is destroyed, 
and we delivered from it by the obedience of our 
Lord : 

This will appear mpre clearly, from the date of 
that deliverance which is every where represented 
in the same Scripture, as commencing at the re- 



* Gen. iii.23. 'As the threatening 'was only in general, Thou 
shalt die ; and it does not appear by the history, that man had 
any notice given him of a spiritual death, (or the necessity of 
sinning) nor of eternal death, (i. e. a necessity and eternity of 
torment) so it would seem surprising, if it had not been often said 
by some men, (which was yet never proved by any) that death, 
natural, spiritual, and eternal, was threatened.' Jejfery, Select. 
Dis. p. 22. ' When Adam was told that if he offended he should 
die, he could not then understand by Death a future punish- 
ment after Death, but rather an annihilation of his soul, and a 
dissolution of his body, and a returning to the same insensibility 
from which he had been called into being.' Jortin, Serm. 
Vol. VII. p. 283. How the same learned author could else- 
where adopt the contrary doctrine, and make it the burden of 
his discourses, as he seems to have done, is somewhat sur- 
prising. 



UNDER THE CHRISTIAN COVENANT. 377 

surrection ; nor can any thing else constitute the 
full opposition above-mentioned ; for if death be 
a return to dust, then nothing but a reviving, or a 
resuscitation from that dust, can be the reversing 
of it, or a proper recovery from it ; and accord- 
ingly, to this, and this alone, St* Paul confines 
the contrast he has drawn at large, between the 
first and second Adam. Since by man came death, 
by man came also the resurrection from the dead ; 
and as in Adam all die, even so in Christ shall all 
be made alive *■$ which life is not therefore an 



* Which words, (as a very competent judge of Scripture lan- 
guage has assured us) directly affirm, ' that a resurrection, or 
being made alive again, is granted, assured, and executed, by, 
and in Christ alone ; and evidently suppose, ] . That the dead are 
not made alive, till the resurrection ; for the resurrection of the 
dead, and being made alive, are here expressions of the same 
signification. 2. That, had not a resurrection been provided, 
we should never after death have been made alive' Taylors 
Script. Poctr. of Orig. Sin, p. 24. Comp. Doddridge on John iii. 
15. Fam. Expos. Vol. I. p. 154. and Jeffery Select Disc. p. 64. 

The same thing is very properly termed by Bishop Sherlock 
[Disc, ii. p. 76.] a calling men from the grave into being; or the 
making dead bodies into living men; p. 300. which second cre- 
ation of all men, by our blessed Saviour, his lordship justly 
parallels to the calling them out of nothing at the first creation ; 
or the restoring to them that life, 'which he at first gave; ib. or 
the calling man into life again, out of the same state of dust and 
ashes, from 'which he was at first formed a living soul. Ib. Disc. 
vi. p. 209. 

Add Id. Disc. Vol. II. p. 207. * He — goes down—to the 
grave, and his iniquities follow him; and will rise with him 
again, when God calls him to appear and answer for him- 
self.' Ib. p. 278. The fear of death can be allayed by nothing, 
but the hope of living again;— death is a sleep from which we 



378 THE NATURE AND END OF DEATH 

inherent property of our original nature, but a 
free gift to us # , procured by Christ, and accord- 
ingly termed the grace, or gift of God, and the gift 
by grace, through Jesus Christ our Lord"\: who 
on that account is pleased to style himself the re- 
surrection and the life%\ who is called our Ufe%- y 
and said to have the keys of hades and of death; 
opening for us the true and only way to immor- 
tality, through the gate of the resurrection ; and 
without whom there is no admission to it ; but the 
wrath of God abideth on us\\. So far is it from 
truth, that immortal life may be discovered by 
the light of nature ; that on the contrary, we are 

expect to wake to immortality.' — The same notion is consistently 
pursued by his lordship. Use and Intent of Proph. p. 6Q, 75, Ql, 
93, 110,118, 142, 143, 239, 240. 2d edit. 

That nothing else but this compound being, which is wholly 
destroyed by death, and whose constituent parts are renewed at 
the resurrection, can with any propriety be denominated man; 
see in the same eminent writer, ib. p. 86. — What insurmountable 
difficulties have arisen from considering these constituents sepa- 
rately, may be seen, ib. p. 101, &c. 

It is something surprising to think that a mere rational mind 
should be the same individual with a man, who consists of a ra- 
tional mind, a sensitive soul, and a body. This carries no pro- 
bability with it at first sight: and reason cannot undertake much 
in its behalf. Ib. Disc. p. 204. 

* John v. 40. vi. 33, 51, 57. x. 10, 28. xiv. 6, 19. xvii. 2, 22. 
1 John ii. 25. v. 11, 12, 13. 

f Rom. v. 14, 15, 16, 17. vi. 23. viii. 2. The resurrection of 
the dead, through, or in Jesus, Acts iv. 2. 1 Cor. xv. 22, 5f. 
1 Pet. iii. 7. 

{ John xi. 25. 

§ Col. iii. 4. 

II John iii. 36. 



UNDER THE CHRISTIAN COVENANT. 379 

taught to believe it was Christ only who abolished 
death, ' and brought immortality to light, (or re- 
vealed it,) by his Gospel: — that the heathens, 
ignorant of this, have no hope ; or no ground for 
their hope*; and that if there were no resurrec- 
tion, the very best of men, even they who are 
fallen asleep in Christ, are perished^. But now 
Christ being himself risen from the dead, and 
thereby become the first-fruits of them that slept; 
we are as certain of our own resurrection, as that 
he our head is risen for us. Hereby we become 
children, or heirs of the resurrection ; and have an 
infallible title to immortal life, through this adop- 
tion; that is, the redemption of our bodyX. We 
now know, that we shall not perish for ever%, or 
be finally lost ; but live in him ; or (as he himself 
constantly explains it) be raised up again at the 
last day ||. We may with boldness approach to God 
by a living way, which Christ hath consecrated to us 
through the veil ; that is, his flesh: through him 

* ' Scholars may reason of the nature of the Soul, and the 
condition of it when separated from the body; but the common 
hopes of nature receive no support from such inquiries.' Bp. 
Sherlock, Disc. ii. p. 85. ' We die and moulder to dust; and in 
that state, what we are, or where we are, nature cannot say.' Id. 
ib. Vol. IV. p. 79. 

-j- The true import of this phrase, and the argument from 
it, is well established by Alexander, Paraphr. on 1 Cor. xv. 
p. 28, &c. 

% Rom. viii. 23. 

§ John x. 28. 

|| John iii. 16. — vi. 39, 40, 44. 



380 THE NATURE AND END OF DEATH 

we have gained the "victory ; may join in St. Paul's 
triumph over death and the .grave* ; and have in- 
finite reason to express our gratitude for it, with 
the same good apostle; thanks be to God, who 
giveth us this victor?/, through our Lord Jesus 
Christ, But, 

2dly, If death be vanquished, why then doth 
so much of its power still subsist in the world ? 
Why is this pause permitted in the course of our 
existence ; and life dropt awhile, in order to be 
resumed ? How comes it to pass, that we do not 
rather live on, than die to rise again ? — and in 
what manner shall we be revived? as some di- 
stinguish the two questions of St. Paul"\, from the 



* 1 Cor. xv. 55. 

f 1 Cor. xv. 35. Ucag sysigovfai oi vskooi; Why are dead men 
raised to life again? or how is it thai such persons shall be re- 
called into being who now are as if they had never been? See 
Locke on the place, note h. who seems to have given the first 
hint of adjusting the above queries to their distinct replies ; 
though we are sorry to observe a piece of confusion in the same 
note, very uncommon to that accurate writer, occasioned by his 
inverting the order of the same answers just after he had stated 
them, and thereby appearing to postpone the 36th verse to those 
that follow. Other commentators are forced to admit the two- 
fold question, yet in handling the first, either run it into a fo- 
reign inquiry about the possibility of the thing, or sink it into 
the second, as wholly relative to the manner of effecting it. 
That the word wws may with equal propriety be rendered why, 
as well as hotv, will appear sufficiently from the parallel places, 
Matt. xvi. 11. xxii. 12. Mark iv. 40. viii. 21, &c. in which pas- 
sages it seems to bear the very same sense as Six n and in 
several others both of the N. T. and other writers, when it is 
used interrogatively. 



•under the christian covenant. 381 

distinct answer which he gives to each, viz. that 
in the common course of nature here, the decay 
and dissolution of things precedes a reviviscence 
[_that which thou sowest is not quickened except it 
die ;] that such a change of states is no less ne- 
cessary ; and — that it would be as foolish to expect 
the contrary in this case, as to expect that seed- 
corn should grow up, without any of that altera- 
tion in its texture, which is occasioned by the 
change of seasons *, soil, and situation. 

Let us proceed then to inquire into the pro- 
priety of our either living on still in the present 
state, or being removed into some other, without 
such a change as death produces. 

As to the former supposition, it is plain, that in 
what state soever mankind were originally made, 
they could not have subsisted all together in the 
present world, nor been supported in such numbers 
as now take their turn there, in succeeding ge- 
nerations t; the inhabitants of this globe must 
have been confined to a few individuals ; and 
these been frequently removed, both to make 
room for others, and by way of advancement to 
themselves ; without any of that pain or perturba- 
tion, anxiousness or dread, which usually # pre- 
cedes or attends the conclusion of their present 

* Comp. John xii. 24. 

\ Ao$a,kkoi$ rorfov <$si ysvstrSou koli ocXXbs, K&QaiffSf) xai <ru sywu, 
kcu ysvo^svsg e%siv ^cvgav, km oiKY t (rsi$ f kqu tol stfrfySeia. Av $' o't 
zvguj'foi ilyj vtfs%a,yw<rt t ?i vitotenfefai; Arrian, Epictet, Diss. 
p. 558. Edit. Upton, 1/41. 



382 THE NATURE AND END OF DEATH 

life. — How far this might have been the case, 

had man continued as he came out of the hand 

of his Creator, holy and innocent, we cannot say, 

but are very sure, that when this innocence was 

lost, when sin had entered, and evil habits spread 

and propagated themselves in the world ; men 

were neither lit to live on in it, as long as they 

pleased; nor to be removed out of it in such a 

way as might appear most agreeable to them \ but 

rather must be held in a rigorous dependence, 

both to preserve themselves, their due time, in 

such existence here ; and put them on the most 

effectual means of making some provision for a 

better state. 

If after a long life idly spent in this world, each 
of us were sure of being lightly removed into some 
other region ; we should in all probability be no 
more concerned about it, than at taking a journey 
into some foreign country: or could we at any 
time, without either pain, or the apprehension of 
any, quit our abode here, and convey ourselves to 
the realms above ; how ready on every slight oc- 
casion would each be to despatch himself thither! 
how rashly would all of them rush into their 
Maker's presence, however unfit and unprepared 
to meet him ! Or must the sovereign Lord of 
Heaven and Earth be obliged to send his mes- 
sengers (as he did for Elijah) to conduct us thither, 
whenever we may be disposed to change our sta- 
tion? This surely must appear no less indecent 
and incongruous; on all accounts, being neither 



UNDER THE CHRISTIAN COVENANT. 383 

more worthy of the Divine Majesty ; nor better 
suited to the nature of man ; who, though he be 
endowed witli large capacities, considering whence 
he sprang lately, and placed high in the rank of 
creatures, several classes of which are entirely 
subjected to him ; yet is he at his best estate of 
but a very limited understanding, and by no means 
qualified to have the entire disposal of himself; 
or to be fully let into the manner, how he is to 
be disposed of in the next world ; which were he 
at present able to comprehend, he would in all 
probability make no proper use of such know- 
ledge, but become apt to pervert it to some evil 
purpose. 

It might be necessary therefore to have such a 
veil drawn over the whole, as is now done by 
death ; while man is fixed here for some time, in 
a state of discipline and probation : under general 
laws, to be foreseen, and in some measure in- 
fluenced by himself; and of which therefore he 
may avail himself so far as to enjoy a good degree 
of present happiness, as well as render himself 
meet for some superior station, when he shall be 
called to it. Here he is at first produced, and 
formed to act his part upon this present stage ; a 
short one indeed, but such as may be sufficient to 
constitute a real character, and lay a just founda- 
tion for eternity : then the scene closes in so 
solemn a manner, as must, if anything can, alarm 
him, and excite some vigorous endeavours to pre- 
pare for his appearance in the next state, which 



384 THE NATURE AND END OF DEATH 

is of infinite importance, and opens with a public 
trial ; when all persons shall be gathered from all 
quarters of the world, and 'stand together before the 
judgment-seat of Christ; at once to receive their 
doom for all things done in the body, at whatever 
distance of time, to which doom their respective 
deaths consigned them. 

Farther, such a dispensation as this of death, 
however disagreeable it may sometimes appear to 
us, is yet in our present circumstances of great 
and general service ; and the apprehension of it 
absolutely necessary for the government of man- 
kind, considered either as in a state of natural 
culture, and training up for society with one 
another here ; or, in order to prepare them for a 
higher degree of moral happiness, and mutual 
fellowship with Saints and Angels hereafter. The 
frequent warnings of it are of no less use, to check 
the enormous growth of wealth and power, in any 
particular stage or member of it ; and thereby cut 
off the very extensive views, and curb the hardy 
attempts of arbitrary and aspiring men : — to keep 
the balance more even among those higher orders, 
and prevent that tyranny and oppression, which 
would naturally attend some deep-laid schemes of 
overthrowing it; — to restrain the exorbitant de- 
grees of vice and villany in those of lower stations, 
by the various terrors which attend the prospect 
of it, and by its frequent visible infliction ; — to 
correct the sallies of intemperance, and lust, by 
bringing their sad effects so fully to view ; — by 



UNDER THE CHRISTIAN COVENANT. 385 

being the most powerful means of breaking wrong 
associations, and reforming evil habits ; since this 
is the very strongest and most general alarm, 
raised and collected from all quarters of our con- 
stitution # ; — by putting us upon rousing ourselves 
from sloth and supine negligence, and recollecting 
in what a precarious state we are ; — by preventing 
our being ever wholly immersed in the low cares, 
and sunk under the load of any crosses and 
calamities of this same transitory life: — helping 
us to raise our thoughts and expectations to a 
better, enabling us to keep them more intent upon 
it; — to. fix our hearts there, where our real trea- 
sure lies, and whither we are in so sensible a 
manner daily hastening [h]. 



* See Hartleys Essay on Man, Vol. I. p. 466. 

[h] ' In general, to all mankind death is no small benefit, as 
it increaseth the vanity of all earthly things, and so abateth 
their force to tempt and delude; hath a tendency to excite 
sober reflections; to induce us to be moderate in gratifying 
the appetites of a corruptible body; to mortify pride and 
ambition ; and to give a sense of our dependence upon God. 
And when death, at too great a distance, was not sufficient 
generally to gain these important ends ; when mankind abused 
a life prolonged near a thousand years, to universal excess 
and violence; [Gen. vi. 12, 13.] God was pleased after the 
deluge to vary this dispensation by shortening our days, and 
gradually reducing them to threescore and ten, or fourscore 
years. And if the degeneracy of the Antediluvians were the 
occasion of this reduction of human life, (as seems most pro- 
bable) then it will be true, that as Death entered into the world 
by Adam's sin, so the hastening of death, or shortness of life, 
came upon all men, by the sin of that vicious generation ; and 
by their disobedience we are all again so far made sinners ; not 

c c 



386 THE NATURE AND END OF DEATH 

These are very obvious moral considerations on 
the subject of the divine ceconomy, in suffering 
death, and the general apprehensions of it, to 
prevail in such a world as ours. Nor are there 
perhaps others of less moment, which conduce 
to the same end by shewing it to be naturally fit 
and necessary for such disordered and corrupted 
bodies as we bear about us to be dissolved, in 
order to eradicate those various traces which may 
have been formed and fixed in them by inveterate 
associations, and which perhaps could not other- 
wise have been reversed, even on the most sin- 
cere resolution of returning to a better conduct : 
that so, sin might not be immortal in our bodies, 
but these being new moulded, totally, thoroughly 
refined and rectified, might become more com- 
modious habitations for the spirits of just men 

as a punishment for their crimes, but we may well suppose in 
mercy and goodness, — that the wild range of ambition and lust 
might be brought into narrower bounds, and have less oppor- 
tunity of doing mischief; and that death, being set still nearer to 
our view, might be a more powerful motive to regard less the 
things of a transitory world, and to attend more to the rules of 
truth and wisdom. — Thus I judge of the present shortness of life; 
and we cannot err much, if at all, if we think that God, upon oc- 
casion of Adam's sin, constituted our life frail, laborious, and 
sorrowful, and at length to be concluded by death ; not to punish 
us for another man's sin, but to lessen temptation, and to promote 
our spiritual good : for in several places the Scripture directly 
affirms that affliction and suffering is the chastisement of our 
heavenly Father ; and particularly applies our common mor- 
tality to the forementioned good purposes. See Psal. xxxix. 
xlix. xc. Eccles. i. ii. &c.' Taylor's Script. Doctr. of Orig. Sin. 
p. 67, &c. 



UNDER THE CHRISTIAN COVENANT. 3S7 

made perfect ; — might be changed from natural 
bodies to spiritual. And if such change be ne- 
cessary, as we are taught by the best authority to 
believe it is*, it seems to be but of little conse- 
quence when, or in what manner this be made ; 
whether we are to sleep first, or be found like those 
of the last generation : since the times of our 
dying and rising again are, in reality, coincident f ; 
and our change either way alike momentary : nor 
will it be any more to us than the twinkling of a?i 
eye, as the apostle terms it ; neither shall those 
that remain unto the coming of the Lord, prevent us 
who were fallen asleep, or enter into the joy of 
their Lord before us ; but both we and they shall, 
at the sound of the last trump, be caught up together, 
to meet the Lord in the air, and so be ever with 
him J. 

But how many uses soever may be assigned for 
such a dispensation as this of death, we are still 
to remember, that it must be but an imperfect 
sketch of some few of those various ends, that are 
contained in this great plan of providence, whereof 
so very small a part at present lies before us ; a 
more complete display of which will probably 
constitute no inconsiderable portion of our future 
happiness, when we shall know even as we ourselves 
are known; when our whole spirit, soul, and body, 

* 1 Cor. xv. 50. 

f See Taylor on Rom. p. 334. 

% (1 Cor. xv. 51, 52. 1 Thess. iv. 15, &c. 

cc2 



S88 THE NATURE AND END OF DEATH 

shall be 'presented blameless at the coming of our 
Lord and Saviour Jesus Christ. Which brings me 
to consider, 

3dly, What notions of death are now proper 
and agreeable to the Christian state. 

Now this results from and has been in a good 
degree anticipated under the foregoing heads. 

For if among the heathen, whom our apostle 
points out in the latter part of the text, the great 
dread of death, and that perpetual bondage con- 
sequent thereon, arose from their surveying it as 
the last evil, which puts a period to their whole 
existence [many of them contending that it did 
so [©]; and none, as we have seen, having ground 
sufficient to satisfy them of the contrary] ; we, 
who are taught to look upon it in another light, 
ought to be affected wdth it in another manner. 
To them indeed death had a terrible sound, and 
could not but be attended with a train of the 
most melancholy reflections, whenever they were 
forced (as they were frequently), to reflect upon 
it. This would unavoidably be mixing with all 

[©] Msch. Eumen. v. 655. Eurip. Troad. v. 487, 631 > & c. 
Mosch. Ep. Bion. v. 100—105. Catull. 5, 6. Lucret. 3. 842, &c. 
987, &c. Lucari Lib. iii. v. 39, 40. vii. v. 470, 47 J. viii. v. 395, 
390. Sen. Trag. Tro. A. 2. Chor. Cess, et Cat. in Sal. c. 5l, 
52. Cic. pro Clu. c. 61. Comp. id. sup. p. 122. n. [B] Plin. 
N. H. Lib. iii. c. 7. ib. vii. c. 56. Sen. Ep. 54, 71, 99. Id. 
Consol. ad Pol. c. 27. et ad Marc. c. 19. Epictet. Arr. L. iii. c. 
24. Celsus ap. Origen. L. v. Plutarch. Op. p. 100. E. Comp. 
Cleric, in Eccl. iv. 2, 3. Whitby on 2 Tim. i. 10. Campbell, 
Necess. of Rev. § 4. Chandler on 1 Thess, iv. 13, 14. 



UNDER THE CHRISTIAN COVENANT. 389 

their entertainments ; and when it did so, would 
as unavoidably allay and spoil their relish, which 
we find some of them confessing and complaining 
of # . This was the sword continually hanging over 
their heads by a single hair ; the spectre always 
haunting their abode, which, whatever some pro- 
fessed libertines might pretend, would cast a sud- 
den damp on every joy; it would leave no present 
gratification free from anxiety ; and as to any 
future prospects, through what a gloom must 
each considerate person view these prospects, 
which were all to be cut off so very soon, and 
either close in a final absolute extinction, or, if 
he should be called to life again, that life com- 
mence a state of punishment and suffering, to 
which he must be conscious he was but too 
liable! In this case how could man, even a com- 
paratively wise and good man, contemplate him- 
self any otherwise than as walking all his life-time 
in a vain shadow, and at last lying down in sorrow? 

But how entirely is this scene changed under 
the Christian dispensation! What a different ap- 
prehension must we now have of death, when we 
know that it is so far from injuring any of our 
most rational pleasures, or destroying such pur- 
suits, that it rather puts us into a capacity of en- 
joying them more perfectly, and opens a way to 
our more free and uninterrupted prosecution of 



* Cic. Tusc. Q. 1. 11, 13. — de Fin. 1. 38 — Mors, quae quasi 
saxum Tantalo, semper impended 



390 THE NATURE AND END OF DEATH 

them to eternity! A way, which though, for 
reasons intimated above, it must be in some mea- 
sure gloomy still, yet is there little left to terrify ; 
— much to support and comfort us, when we come 
into the shadow of this vale of death ; — enough to 
brighten up its horrors, and convert them into a 
crown of glory; — to make us even rejoice that we 
are got so near the end of our warfare, to a place 
of rest and peace, from whence we may survey 
those blissful seats of Paradise that are prepared 
to receive us, and to which it immediately con- 
ducts us. The heathen had at best but feeble 
arguments for, or rather faint guesses at, and 
wishes of, an hereafter ; and in the meantime 
were tossed to and fro among their several con- 
fused systems, fluctuating in perpetual doubts ; 
and on each disappointment ready to give all up, 
and fly to the most miserable of comforts, utter 
insensibility, for refuge*. How vastly different is 
our case, who have so firm a ground of expecta- 
tion to rely on, and that strong consolation which 
results from it, in all difficulties and distresses ! 
who can at all times lay hold on the hope that is 
set before us, as an anchor of the soul both sure and 
stedfast ; God himself having given us not only 
express promises, in which It is impossible for him 
to lie, but also infallible proofs, and actual in- 
stances, of what the generality of heathens were 



* Vid. Cic. Considerat. n. [B] p. 128. Portus enim praesto 
est, aeternum nihil sentienti rcceptaculum. Id. Tusc. Disp. v. 40. 



UNDER THE CHRISTIAN COVENANT. 391 

used to think impossible*, a resurrection from the 
dead. And though, as being partakers qfjlesh and 
bloody we are still naturally mortal, nor was it 
Christ's intent to alter our whole frame instan- 
taneously, by translating us into some different 
order of beings, as he must have done, had he 
freed us from all natural corruption ; and which 
(as we have seen above) would have been highly 
improper, so long as there were the seeds of moral 
corruption yet remaining in us : — yet has he 
chosen to improve our nature gradually, and pro- 
cure a proportional enlargement of its privileges ; 
which he did in the most effectual manner, by 
laying hold of the same nature, and lifting it up 
from the body of sin, by his doctrine and example, 
by a life of perfect innocence, consummate virtue, 
and complete obedience unto death. 

And thus, by the mediation of the second Adam, 
are we delivered from the most dreadful part of 
the sentence entailed on the first ; that which de- 
nounced death absolutely, and indeterminately, 
and thereby left man in a state of unlimited sub- 
jection to it ; or rather, this death, which though 
in one sense it still preserves its power over the 
world, and will and ought (as we have seen) to 
preserve it, during the whole of this probationary 
state ; — and likewise on account of that sin where- 



* Plin. N. H. L. ii. c. /. ib. L. vii. c. 55. Cels. ap. Orig. v. 
p. 240. M. Anton, xii. 5. Sec Whitby on 1 Thess. iv. 13. and 
Hallct's Discourses. Vol, I. p. 298. 



392 THE NATURE AND END OF DEATH 

with it is closely connected, has still the appear- 
ance and the name of an enemy [the last enemy 
that shall be destroyed is death »'] this, I say, to us 
is become a very different thing from what it was 
to our first parents and the generality of their 
offspring, before the dawning of that prospect 
which our Lord has opened by his coming into 
the world. It is now so far from the extinction 
of our being, that it becomes the great improve- 
ment and the exaltation of it : — the end of all 
our labours in one state, and the commencement 
of our recompense in another. In which view, 
God will not appear either to have made all men 
for nought, or suffered them to be entirely sub- 
ject unto vanity even here : the present life, how- 
ever frail and transitory, if thus taken in relation 
to, and as connected with another, is very far 
from being a contemptible gift : — much may be 
done in this bad world, if we but make a proper 
use of it, towards rendering ourselves meet to be 
partakers of a better : — the ground of the heart 
may be prepared ; — the seed of virtue sown ;— the 
heavenly plant so far produced and forwarded, 
that whenever it shall be removed to a more fa- 
vourable clime, it may spring up, and flourish in 
immortal life : and our being informed that it 
certainly will do so, must be the strongest motive 
and encouragement for thus labouring cheerfully 
in our Lord's vineyard ; for being stedfast and im- 
moveable, always abounding in his work ; forasmuch 
as tve foioxv that our labour shall not be in vain. 



UNDER THE CHRISTIAN COVENANT. 393 

Our title to this immortality is now so sure, that 
we are addressed as already in possession of it*. 
We are said to have already passed from death to 
iifef. — We are taught to consider this our tem- 
porary dissolution as no death, in the original, 
proper sense of the wordt: since we cannot have 
any apprehension that it will leave us under the 
bondage of corruption, and in the blackness of dark- 
ness for ever ; but, on the contrary, are assured 
that it leads us to the glorious liberty of the children 
of God; to an inheritance incorruptible, and that 
fadeth not away, reserved in heaven for us. 

Thus is mortality swallowed up of life ; and we 
henceforth are said not to die§, but sleep; as 
Christ pronounces of those two whom he had 
raised ||, and as the intermediate state of every 
Christian is described by his apostles % : and in his 

* Heb. xii. 22, 23. See Benson on 1 John iii. 14. and Eph. ii. 6. 

f John v. 21. 1 John iii. 14. 

+ Quando homo peccator incipit credere in Filium Dei vera 
et viva fide, et illius principii vitae particeps evadit, per quod 
aeternum illud exitium superaturus est ; turn simul dicitur su- 
perasse mortem temporalem, quae solummodo confiderabatur ut 
aeternae mortis ministra. Ac proin credens non dicitur mori, 
etiam quoad corpus ; quia nexus qui inter hanc et aeternam 
mortem erat, sublatus est. Vitringa, Observ. Sacr. Lib. ii. c. 7. 
p. 351. 'Death is as nothing, compared to what it would 
otherwise have been to the sinner ; and the felicity of heaven is 
so sure, and so near, that by an easy and common figure true 
Christians are spoken of as already there.' Doddr. on Joh. viii. 
51, 52. 

§ John vi. 50, 51. — xi. 26. 

|| Matt. ix. 24. Mark v. 39. Luke viii. 52. John xi. 11. 

If 1 Cor. xv. 18, 20. I Thess. iv. 13, 14. — v. 10. vide supra. 



394- THE NATURE AND END OF DEATH 

professed proof of a general resurrection, he de- 
clares of all the faithful, that they ever live to God; 
as being still in covenant with him*; from whom 
death itself cannot separate themt: nor will the 
interval between that and the resurrection be of 
any more account with God than it is of real 
import to themselves, as we have seen. 

Thus, though in the sight of the unwise we seem 
to die, (or drop into a total annihilation,) yet is 
our hope full of immortality ; and our departure 
and dismission from this mortal state becomes 
our entrance and admission into it. Well there- 
fore may we now say with the Psalmist X, Return 
unto thy rest, O my soul, for the Lord hath dealt 
bountifully with thee. I will lay me down in peace, 
and sleep ; till I awake in the morning of the re- 
surrection. We may, with the good apostle, 
cheerfully commit our souls into the hand of our 
faithful Creator : who, we are persuaded, is able to 
keep that which is committed unto him against that 
day. What a mild and unterrifying thing must 
death be, in such a view as this ! It is nothing, 
we see, in the scripture account ; nor are we ever 
bid to fear or prepare for it, (as is observed by a 
pious and judicious writer §;) but to look and 
watch for ||, and hasten unto, that coming of the day 

* Luke xx. 38. t Rom. viii. 38, 39- 

% Psal, cxvi. 7- Psal. xvii. 15. xlix. 14. 
§ Taylor on Rom. p. 355. Comp. Alexander on 1 Cor. xv. 
p. 34. 

|| Mali. xxiv. 42. Sec. xxv. 13. Mark xiii. 33, &c. 



UNDER THE CHRISTIAN COVENANT. 395 

of the Lord*, which it directly introduces, and 
which is therefore said to be at hand-\; to draw 
nigh, and present our judge even at the door (i). 
There is nothing therefore terrible in Death, to 
such as have learned to conceive of it aright, 
and are ready to abide its consequences. The 
pains that may attend it are uncertain ; oft far 
from being equal to those we undergo on other 
occasions ; never to be compared with what must 

* 2 Pet. hi. 12. 

f Rom. xiii. 12. Phil. iv. 5. 1 Pet. iv. f. 

(i) James v. 7, 8, 9. The hour is comi?ig, and novo is : John 
v. 25. Though some of these, and the like passages, may 
more immediately relate to Christ's first coming to judgment, 
at the destruction of Jerusalem, as some learned men suppose 
(see Jortins Remarks on Eccl. Hist. Vol. I. p. 49, 50), yet are 
they no less applicable to his second coming in the sense above- 
mentioned ; whereof the former has been generally considered 
as a type ; and both are usually described in the same terms, 
Matt. xxiv. 29? &c. Ch. Aug. Heumannus in 1 Cor. i. 8. H 
^s^a T8 Kvgiz, est dies extremus Judicii. Quamvis enim 
Corinthiorum nullus hoc die superstes futurus sit ; tamen cum 
a die hominum emortuali ad diem Judicii, nullum vel bene 
agendi, vel resipiscendi spatium pateat ; utraque dies tanquam 
conjuncta spectatur. Nov. Act. Erud. 1759. p. 194. ib. p. 204. 
Observat Heumannus in 1 Cor, xv. 29. de Baptismo vrfeo row 
vexgwv, scripsisse hoc Paulum ad eos, qui cum Judseis statuerint 
corpus et animum pari somno premi ad diem usque Judicii, 
simulque utrumque resuscitatum iri. Haec plerorumque, qui 
sub vet. Feed, vivebant, sententia fuit, quemadmodum Heu- 
mannus Programmate A. 1757. edito docuit. Imo eadem opinio 
M. CCCC. post C. N. annos in Ecclesia Christiana regnavit. 
Sed hoc loco earn non impugnat Apostolus ; verum potius, 
tanquam a lectoribus suis receptam, et ipse adsumere videtur. 
Comp. Alexander. Paraphr. on 1 Cor. xv. p. 88, &c. 



396 THE NATURE AND END OF DEATH 

be endured after it, if we have not already drawn 
out its sting. But if we take due care to be of the 
number of those, to whom these great and precious 
promises belong ; if we have an interest in a well- 
grounded expectation of them, we shall be so far 
from dreading and declining, that we cannot well 
avoid often dwelling on, and ever delighting in, 
the prospect of that path, which safely leads us to 
the substance and completion of them. Till we 
have done this, indeed, we are, and ought to be, in 
a state of bondage to this king of terrors. Nor 
can we ever so far get the better of them as to 
behold our change in an agreeable light, or bear 
the reflection on it with any tolerable quiet and 
composure of mind : — it will yet fill our cup with 
bitterness — make our whole life melancholy, and 
its end confusion and dismay*. 

Seeing then, that the all-wise Creator of the 
world has, for so many good ends, been pleased 
to put it under the dominion of death ; and the 
all-merciful Redeemer hath so fully done his part, 
to qualify this seemingly most dreadful dispensa- 
tion, and convert it into the greatest real bless- 
ing ; by making it a proper passage to an in- 
finitely more perfect state : Let us be persuaded 
to do our parts likewise, that these gracious ends 
may be obtained in us ; and, by consequence, that 



* Many excellent Reflections on this subject may be seen 
in A. Tuckers Light of Nature pursued V. the last. c. 3?. 



UNDER THE CHRISTIAN COVENANT. 397 

this necessary means to them may be ever re- 
flected on with joy, and not with grief: nay, that 
the thought of this may serve, as it is intended, 
to the mitigation of all other griefs, and to the 
improvement and the consummation of our joys; 
whilst we are ever looking for and longing after 
that blessed hope, and the glorious appearance of 
the great God and our Saviour Jesus Christ, 



APPENDIX : 

CONCERNING THE USE OF THE WORDS 

SOUL, OR SPIRIT, 

IN 

HOLY SCRIPTURE; 

AND THE 

STATE OF THE DEAD THERE DESCRIBED. 



I 



APPENDIX : 

CONCERNING THE USE OF THE WORDS 

SOUL, OR SPIRIT, 

IN 

HOLY SCRIPTURE, 

AND THE 

STATE OF THE DEAD THER£ DESCRIBED. 



In the first place, the words ww, hnun, and rm, 
in the Old Testament, which are in our version 
generally translated soul, or spirit ; as well as those 
of the same import in the New, wevpa and ^u%tj, 
most commonly denote, 

I. Persons. 

Gen. xvii. 14* (a) That soul shall be cut off. Add 
Exod. xii. 15, 19. — Lev. iv. 2. If a soul shall sin 
through ignorance. — 27. — if any one(#) of the 
common people sin through ignorance. Add vi, 2. 

(a) tp&j 



4-02 APPENDIX. 

vii. 20. — the soul that eateth of the flesh of the sa- 
crifice. — 21. the soul that shall touch any unclean 
thing. Add 25, 27. and xvii. 10, 15. xix. 8. xx. 6. 
xxii. 11. If the priest buy any soul with his money, 
xxiii. 30. And whatsoever soul it be, that doth any 
work in that same day, the same soul will I destroy 
from among his people. Add Num. xv. 30, 31. 
xix. 13, 20. Deut. xxiv. 7. If a man be found 
stealing any (a) of his brethren. 2 Sam. xiv. 14. 
Neither doth God respect any person (#). Prov. 
xiii. 2. — the soul of the transgressors shall eat vio- 
lence. Add xiv. 25. xix. 2. Ezek. xviii. 4. Behold, 
all souls are mine ; as the soul of the father, so also 
the soul of the son is mine, xxvii. 13. — they traded 
the persons of men. Acts ii. 43. — fear came upon 
every soul. Add Rom. ii. 9. xiii. 1. 1 Tim. iv. 1. 
seducing spirits, i. e. seducers. 2 Pet. ii. 14. — be- 
guiling unstable souls. Rev. xviii. 13. — the mer- 
chandise of gold and silver, — and slaves, and souls 
of men. 

2. Secondly, People; 

As when they are numbered. Gen. xlvi. 15. All 
the souls of his sons and daughters were thirty and 
three. Add 22, 27. Exod. i. 5. xii. 4. xvi. 16.— 
according to the number of your persons. Num. 
xxxi. 28. — levy a tribute — one soul of five hundred, 

(b) Et non toilet Deus animam. Vid. Cleric. 



APPENDIX. 403 

both of the persons, and of the beeves, &c. — 35. 
— thirty and two thousand (c) persons in all. — 40. 
— the (c) persons were sixteen thousand.— 46. — 
sixteen thousand (c) persons. 1 Chron. v. 21. — they 
took away — of men an hundred thousand. Jer. lii. 
29- — carried away captive™ eight hundred and 
thirty-two (c) persons. 80.— Nebuzaradan — carried 
away captive of the Jews seven hundred and forty- 
five persons. Acts ii. 41. — the same day were added 
unto them about three thousand souls. Add vii. 14. 
xxvii. 37. 1 Pet. iii. 20. 

— And divided into families. Gen. xlvi. 27. All the 
souls of the house of Jacob which came into Egypt. 
1 Sam. xxii. 22. I have occasioned the death of all 
the (c) persons of thy father's house. 
— Or distinguished from other goods. Gen. xii. 5. 
Abraham took Sarai his wife, and Lot — and all 
their substance, — and the souls that they had gotten 
in Haran. xiv. 21 . — Give me the persons, and take 
the goods to thyself. Josh. xi. 14. But every man 
they smote with the edge of the sword until they 
had destroyed them ; neither left they any to 
breathe (d). Add 1 Kings xv. 29. 

3. Thirdly, soul, or spirit, often signifies the man 
himself: as my soul, i.e. I. Gen. xii. 13. Say, I pray 
thee, thou art my sister — and my soul shall live 
because of thee. xix. 20.— let me escape thither,— 

(c) wz) (d) nnm 

D D 2 



404 



APPENDIX. 



and my soul shall live, xxvii. 4. that my soul may 
bless thee before I die.. Job vii. 15. — so that 
my soul chooseth strangling, x. 1. my soul is weary 
of my life. Add Psal. xxxv. 9. Mi. 4. Matt, 
xxvi. 38. 

My soul, u e. me. Num. xxiii. 10.— {e) let me die 
the death of the righteous. Psalm xxxv. 3. — say 
unto my soul, I am thy salvation, xli. 4. heal my 
soul, for I have sinned against thee. 

Thy soul, i.e. thyself. Esth. iv. 13. Prov. iii. %%* 
so shall they be life unto thy soul. Ezek. iii. 19* — 
thou hast delivered thy soul. Add v. 21. 

Thy spirit, L e. thee. 2 Tim. vi. &% The Lord 
Jesus be with thy spirit. 

His soul, i.e. himself. Prov. xi. VJ. The merciful 
man doth good to his own soul. Add xx. 2. 

Her soul, i. e. herself. Isai. v. 14. (applied by a 
prosopopoeia to the grave) therefore hell hath en- 
larged herself. 

Their souls, i. e. themselves. Isai. xlvi. S. — them- 
selves are gone into captivity [applied to idols]. 

Your soul, L e. you. 2 Cor. xii. 15. I will very 
gladly spend, and be spent for you (f). 

Your spirit, i. e. yourselves. Mai. ii. 15 and 16. 
take heed to your spirit. 

My spirit and yours, i. e. you and me. 1 Cor. xvi. 
18. — they have refreshed my spirit and yours. And 
in many other places. Thus, 

(e) ttf&i (f) Trfsg fwv fyvxwv vpwv. 



APPENDIX. 405 

4. Fourthly, souls, i. e. persons, are said to eat. 
Exod. xii. 16. — no manner of work shall be done, 
— save that which every man must eat. 

To abhor meat. Job xxxiii. 20. So that his life 
abhorreth bread, and his soul dainty meat. Psal. 
cvii. 18. Their soul abhorreth all manner of meat. 

To qe satisfied* Ezek. vii. 19. — they shall not 
satisfy their souls. 

To be made fat. Prov. xi. 25. The liberal soul 
shall be made fat. So xiii. 4. 

Ox full. Prov. xxvii. 7« The full soul loatheth an 
honeycomb. 

To be hungry, ib. To the hungry soul every 
bitter thing is sweet. Psal. cvii. 9. — he satisfieth 
the longing soul, and filleth the hungry soul with 
goodness. Prov. vi. 30. Men do not despise a thief, 
if he steal to satisfy his soul when he is hungry. 

Thirsty. Prov. xxv. 25. As cold waters to a 
thirsty soul. 

To faint. Psal. cvii. 5.^— their soul fainted in 
them. 

To be smote with the sword. Josh. x. 23.— 
Joshua took Makhedah, and smote it with the edge 
of the sword— them, and all the souls that were 
therein. So 30, 32. xi. 1 1. 1 Kings xv. 29. he 
smote all the house of Jeroboam : he left not to 
Jeroboam any that breathed (g). 

Or cutoff. Psal. lxxvi. 12. He shall cut off the 
spirit (h) of princes. 

(g) notw (k) mi 



406 appendix. 

(See above, under Persons). 

To be killed. Gen. xxxyii. 21. — Let us not kill 
(i) him. Num. xxxi. 19.— whosoever hath killed any 
(i) person, xxxv. 30. whoso killeth any (i) person. 
Josh. xx. 3. — the slayer that killeth any (i) person 
unawares. Mark iii. 4. — Is it lawful to save 
(k) life, or to kill. Deut. xix. 6.— lest the avenger 
of blood pursue the slayer, — and kill (i) him. Add 
Rev. vi. 9. 11. 

Slain. Deut. xxii. 26.— as when a man riseth 
against his neighbour and slayeth (i)him. xxvii. 
25. Cursed be he that taketh reward to slay an 
innocent (J) person. Jer. xl. 14. — Dost thou cer- 
tainly know that Baalis—hatin sent Ishmael to slay 
(J) thee. Ezek. xiii. 19. will ye pollute me— to slay 
the souls that should not die ? 

Devoured. Ezek. xxii. 25. — they have devoured 
souls. 

Destroyed. Luke vi. 9.— Is it lawful to save 
(k)life, or to destroy it? Acts iii. 23.— every soul 
which will not hear that prophet shall be de- 
stroyed. 

To die. Josh. ii. 14.— our (i)life for yours. (Heb, 
our soul to die instead of you), Judg. xvi. SO. — 
Samson said, Let (i) me die with the Philistines. 
Job xxxvL 14. (i) They die in youth. Ezek. xviii. 
20. The sold that sinneth, it shall die. 

To Jail. Isai. Ivii. 16, — the spirit should fail be- 
fore me. 

(i) tttoi {k) Vvyy, 



APPENDIX. 407 

To be lost. Matt. x. 39. He that findeth his 
(k) life shall lose it, and he that loseth his (A) life 
— shall find it. So xvL 25. 26. What is a man 
profited if he shall gain the whole world, and lose 
his own sotd? Luke xvii. 33. Whosoever shall seek 
to save his (k)life, shall lose it, &c. 

Or kept alive. Psal. xxii. 29. — none can keep 
alive his own soul. Ezek. xiii. 18. — Will ye save 
the souls alive that come unto you? 

And saved. Job ii. 6. — but save his (I) life. Add 
Mark hi. 4. Luke vi. 9. Jam. v. 20 — shall save a 
soul from death. 

To be delivered from death, hell, the pit, or grave. 
Josh. ii. 13.— that ye will — deliver our (m) lives from 
death. Job xxxiii. 18. He keepeth back his soid 
from the pit. — 30. — to bring back his sotd from 
the pit. Add Psal. vi. 4. vii. 2. xxx. 3. xlix. 15. 
God will redeem my soul from the power of the 
grave. Addlvi. 13, lxxxvi. 2. 13. lxxxix.48. cxvi. 8. 
Prov. xxiii. 14. Thou shalt deliver his soul from 
hell. Isai. xxxviii. 17-— thou hast in love to my soul 
delivered it from the pit of corruption. Jonah ii. 
6. — yet hast thou brought up my (m) life from 
corruption. 

II. Sometimes these words include all living 

CREATURES. 

Gen. i. 20. Let the waters bring forth the 

(/) Wtti (m) ttfefr 



408 APPENDIX. 

moving creature that hath (m)life. — 24. Let the 
earth bring forth the (m) living creature — 30.— 
every beast, &c. wherein there is life, (Margin a 
living soul) — ii. 7- — and man became a living soul. 
— 19. — whatsoever Adam called every (m) living 
creature , that was the name thereof, vii. 22. — All 
in whose nostrils was the breath of life (n). ix. 12. 
— This is the token of the covenant which I make 
between you and every (m) living creature. — 16. 
— that I may remember the everlasting covenant 
between God and every (m) living creature. Deut. 
xx. 16. — thou shalt save alive (o) nothing that 
breatheth. 1 Cor. xv. 45. — The first man Adam 
was made a (p) living soul; the last Adam was 
made a (q) quickening spirit. Rev. viii. 9. — the 
third part of the creatures which were in the seat, 
and had (r) life, died, xvi. 3. — Every living soul 
died in the sea, 

III. Sometimes the body alone ; and that either, 

First, living. Job. xxxiii. 22. — His sow/draweth 
near unto the grave. Ps. cv. 18. — He was laid in 
iron (Heb. the iron entered his soul). Comp. 
Luke ii. 35. 

Or, Secondly, dead. Num. v. 2. Whosoever is 
defiled by the (s) dead. vi. 6. — He shall come at 
no (s) dead body. — 11. — He sinned by the dead. 
ix. 6. Defiled by the dead body of a man. x. 7- — 

(ii) rm nnutt (0) rrDtw (p) Vvxyv &<ra.v. 

(q) Hvsvpa, tyimoiiiv, (r) Ta i%ov7a 4w%a£. (s) titeJ 



APPENDIX. 409 

If any of you — shall be unclean, by reason of 
a dead body. (Heb. dead soul), xix. 13. Whosoever 
touched the dead body of any man that is dead. 
Lev. xix. 28. Ye shall not make any cuttings in 
your flesh for the dead. xxi. 1. — There shall none 
be defiled for the dead. — 1 1 . Neither shall he go 
into any dead body. xxii. 4. The dead. Job xiv. 22. 
— His flesh upon him shall have pain, and his soul 
within him shall mourn , (v. Chappelow, Comment, 
ib.) Hag. ii. 13. — If any that is unclean by a dead 
body. 

And, thirdly, buried. Ps. xvi. 10. — Thou wilt not 
leave my soul in hell : which is repeated Acts ii. 
27, 31. Vid. Beza and Whitby in loe. 

IV. Some of the same words stand for the life 
both of man and beast, and often are so rendered 
in our version. 

Gen. vi. 3. My spirit shall not always strive with 
man (Heb. the soul which I give man shall not con- 
tinue, vid. Cleric, in loc.) vii. 22. — All in whose 
nostrils was the (f) breath of life (Heb. breath of 
the spirit of life) died. ix. 5. Your blood of your 
lives will I require (Heb. blood in your souls) xix. 
17. — Escape for thy life, xxxii. 30. — I have seen 
God face to face, and my life is preserved. Exod. 
iv. 19. — All the men are dead which sought thy 
life. xxx. 12. — Then shall they give every man a 
ransom for his soul. Num. xvi. 22. — O God, the 

(t) fiDtw 



410 APPENDIX. 

God of the spirits of all flesh. Yid. Cleric, in loc. 
So xxvii. 16. 1 Sam. xix. 5. — He did put his life in 
his hand — 11. — If thou save not thy life to-night, 
Add xxi. 1. xxv. $Q. — Yet a man is risen to pur- 
sue thee, and to seek thy soul ; but the soul of my 
lord shall be bound in the bundle of life with the 
Lord thy God. 2 Sam. iv. 9. As the Lord liveth 
who hath redeemed my soul out of all adversity. 
1 Kings xix. 10. — They seek my life to take it 
away. So v. 14. and 2 Kings i. 14. — Job ii. 6. Be- 
hold he is in thine hand, but save his life. x. 12. — 
Thy visitation hath preserved my (u) spirit, xii. 10. 
In whose hand is the soul of every living thing, 
and the breath of all mankind, xxvii. 8. What is 
the hope of the hypocrite, when God taketh away 
his soul? xxxiii. 28. He will deliver his soul from 
going into the pit, and 30. Ps. xxxi. 5. Into thine 
hand I commit my (u) spirit, xxxv. 7-— A pit, 
which without cause they have digged for my soul. 
lxix. 1. Save me, O God, for the waters are come 
in unto my soul. Add Ixxi. 13. Ixxiv. 19. — Prov. 
xiii. 3. He that keepeth his mouth keepeth his life. 
xvi. 17- — He that keepeth his way, preserveth his 
soul. Add xix. 16. Eccles. viii. 8. There is no man 
that hath power over the (u) spirit, to retain the 
(u) spirit. Jer. iv. 30.- — They will seek thy life. x. 14. 
— There is no (u) breath in them. xxii. 25. I will 
give thee into the hand of them that seek thy life, 
xlviii. 6. Flee, save your lives. Ii. 6. Flee — and 



APPENDIX. 411 

deliver every man his soul. Ezek. xxxvii. 5, 6. — 
Thus saith the Lord unto these bones-— I will 
cause (ji) breath to enter into you. — 8. There was 
no (u) breath in them. Amos ii. 14, 15. — Neither 
shall the mighty deliver himself. Zech. xii. 1. — The 
Lord which formeth the (ii) spirit of man within 
him. Matt. ii. 20. — They are dead which sought 
the young child's (x)life. vL 25. — Take no thought 
for your (x)life, what ye shall eat. —Is not the 
(oc)life more than meat? x. 39. He that findeth 
his (x) life shall lose it ; and he that loseth his 
(oc) life for my sake shall find it. So xvi. 25, 26. 
xx. 28. — The Son of man came to give his (x)life 
a ransom for many. Mark viii. 36, 3J. What shall 
it profit a man if he gain the whole world, and lose 
his own soul? Or what shall a man give in ex- 
change for his soul? Add x. 45. Luke viii. 55. — 
her [y) spirit came again. Add ix. 24, 56. xii. 22, 
23. — take no thought for your (x)life, what ye 
shall eat, — the Qr) life is more than meat. xiv. 26, 
If any man come to me, and hate not — his own 
[f)life also, he cannot be my disciple, xvii. 33. 
Whosoever shall seek to save his {x) life shall lose 
it ; and whosoever shall lose his (#) life, shall pre- 
serve it. xxiii. 46. — Father, into thy hands I com- 
mend my (#) spirit; and having said thus, he gave 
up the ghost. Joh. x. 11. — the good shepherd 
giveth his (at) life for the sheep. So v. 15, and 17. 
— I lay down my (x) life, that I might take it again. 

(4 ¥u % tj. (y) Ilvzupcc. 



412 



APPENDIX. 



xii. 25. He that loveth his (jv) life shall lose it. 
xiii. 37. I will lay down my (#) life for thy sake. 
So v. 38. xv. 13. Greater love hath no man than 
this, that a man lay down his (z) life for his friends. 
Acts xv. 26. Men that have hazarded their (z) lives 
for the name of our Lord Jesus Christ, xx. 10. — - 
his [z) life is in him, 24. neither count I my (z) life 
dear unto myself, so that I might finish my course 
with joy. xxvii. 10. — this voyage will be with hurt 
— not only of the lading and ship, but also of our 
(z) lives. Add v. 22. — Rom. xi. 3. — they seek my 
(z) life. xvi. 4. who have for my (z) life laid down 
their own necks. Phil. ii. 30. — he was nigh unto 
death, not regarding his (z) life. 1 Thess. ii. 8. We 
were willing to have imparted unto you our own 
souls. 1 Pet. ii. 19. — let them that suffer commit 
the keeping of their souls to him, as to a faithful 
Creator. 1 John iii. 16. Hereby perceive we the love 
of God, because he laid down his (z~) life for us : 
and we ought to lay down our {£) lives for the 
brethren. Rev. xii. 11. — they loved not their 
(z) lives unto the death. 

Which life is placed either, first, in the blood. 

Gen. ix. 4. But flesh with the life thereof, which 
is the blood thereof, shalt thou not eat. Lev. xvii. 
11. For the life of the flesh is in the blood, v. 14. 
For it is the life of all flesh, the blood of it is for 
the life thereof. Deut. xii. 23. — the blood is the 
Ife, and thou mayest not eat the life with the flesh, 



APPENDIX. 413 

[hence called the blood of souls. Jer. ii. 34. — in 
thy skirts is found the blood of the souls of the 
poor innocents.] And accordingly said to be 
poured out, Isa. liii. 12. — he hath poured out his 
soul unto death. Lam. ii. 12. — their soul was 
poured out into their mother's bosom. 

Or, Secondly, breath. Gen. ii. J. — God formed 
man — and breathed into his nostrils the (a) breath 
of life. vi. 17. — I do bring a flood — to destroy all 
flesh wherein is the (b) breath of life. And so vii. 
15, and 22. 1 Kings xvii. 17. — his sickness was 
so sore, that there was no (a) breath left in him. 
Job xii. 10. In whose hand is the soul of every living 
thing, and the (b) breath of all mankind, xxvi. 4. 
— whose (a) spirit came from thee. Add xxvii. 3. 
xxxiv. 14. If he set his heart upon man, if he 
gather unto himself his (J?) spirit and his (a) breath. 
Ps. cl. 6. Every thing that hath (a) breath. Eccl. iii. 
19-— that which befalleth the sons of men, be- 
falleth beasts — they have all one [h)breath. Is. ii. 
22. Cease ye from man, whose (a) breath is in his 
nostrils, xlii. 5. That giveth breath unto the peo- 
ple. Ezek. xxxvii. 9, 10. — Prophesy unto the 
(b) wind— say to the (b) wind — come from the four 
(b) winds, O breath, and breathe upon these slain. 
— so I prophesied, — and the (b) breath came into 
them. Dan. v. 23. — the God in whose hand thy 
(a) breath is. x. 17- — there remained no strength 

(a) notw. (b) rrn. 



4H« APPENDIX. 

in me, neither is there (a) breath left in me. Ja. ii. 
26. the body without the (c) spirit is dead. 

Which breath, spirit, or life, 

Enters into a man. Gen. ii. 7- God formed 
man, — and breathed into his nostrils the (a) breath 
of life. Rev. ii. 11. —the (d) spirit of life from God 
entered into them. 

Goes forth. Ps. cxlvi. 4. His breath goeth forth, 
he returneth to his earth. 

Departeth. Gen. xxxv. 18. — as her (e) breath 
was in departing. 

Comes again. 1 Sam. xxx. 12. — when he had 
eaten, his (b) spirit came again to him. 1 Kings 
xvii. 21. — let this child's soul come into him again. 
Luke viii. 55. — her (f) spirit came again, and she 
arose. 

Is taken away. Ps. civ. 29. — thou takest away 
their (g) breath, they die; 

Received. Acts vii. 59. — Lord Jesus receive my 
(jT) spirit, (vid. Objections). 

Given or yielded up. Jer. xv. 9- She hath given 
up the (Ji) ghost. Matt, xxvii. 50. Jesus yielded 
up the (f) ghost. Add John xix. 30. — Acts v. 
5,10. 

Expired. Job xxxi. 39. — if I — have caused the 
soul of the owners thereof to expire (as in the 

(c) Kuj§i$ Wfiv^dLtof. (d) Uvev^o, fays. 

(g) rm. (h) tutu. 



APPENDIX. 415 

margin). Mark xv. 37- O £s ir^sg hfatvevire. So v. 39. 
and Luke xxiii. 46. 

V. These words describe man in respect to his 

FUTURE LIFE. 

Matt. x. 28. Fear not them— which are not able to 
kill the soul. (vid. Objections). 1 Cor. v. 5. — that 
the (y 1 ) spirit may be saved in the day of>the Lord. 
2 Cor. xii, 15. And I will very gladly spend and 
be spent for [i)you. Heb. x. 39- — we are — of them 
that believe to the saving of the soul. xii. 23. — 
the spirits of just men made perfect, (vid. Objec- 
tions), xiii. 17. Obey them that have the rule 
over you — for they watch for your souls. Ja. i. 21. 
—receive the word, which is able to save your souls. 
1 Pet. i. 9. Receiving the end of your faith, even 
the salvation of your souls, ii. 25.— ye were as 
sheep going astray, but are now returned to the 
shepherd and bishop of your souls, iv. 19- — let 
them that suffer according to the will of God, 
commit the keeping of their souls to him. Rev. xx. 
4. — I saw the souls of them that were beheaded for 
the witness of Jesus — and they lived and reigned 
with Christ a thousand years. 

VI. In some places they denote the lower 
appetites, affections, passions of the mind, or 
man ; or the seat of such appetites, &c. 

(i) TtSp tOJV ^/V)(UiV VfiCUV.. 



4-16 APPENDIX, 

Gen. xxxiv. 3. — his soul clave unto Dinah, xli. 
8. — it came to pass that his spirit was troubled, 
xlii. 21. — we are verily guilty concerning our 
brother, in that we saw the anguish of his soul, &c. 
Exod. vi. 9. — they hearkened not unto Moses for 
anguish of spirit, xv. 9. — my lust shall be satisfied 
upon them, xxiii. 9- — ye know the (h) heart of a 
stranger. Lev. xvi. 29. — ye shall afflict your souls. 
Numb. xi. 6. Our soul is dried away. Deut. xii. 
15. — thou mayest — eat flesh — whatsoever thy soul 
lusteth after, xxiii. 24. — thou mayest eat grapes 
thy fill, (Ji) at thine own pleasure, xxiv. 15. — thou 
shalt give him his hire*— for he is poor, and setteth 
his (h) heart upon it. Judg. viii. 3. then their 
(g) anger was abated towards him. I Sam. i. 10. 
— She was in bitterness of soul.-^-v. 15.— I am a 
woman of a sorrowful (g) spirit, ii. 16. — take as 
much as thy soul desireth. xviii. 1. — the soul of 
Jonathan was knit with the soul of David, and 
Jonathan loved him as his own soul. xxiL 2. — 
every one that was (/) discontented, gathered them- 
selves unto him. xxx. 6. — the soul of all the peo- 
ple was grieved. 2 Sam. xiii. 39- — the soul of King 
David longed to go forth unto Absalom, xvii. 8. — 
thou knowest thy father, and his men, that they 
be mighty men, and they be (/) chafed in their 
minds. 2 Chron. xxi. 16. — the Lord stirred up 
against Jehoram the (jg) spirit of the Philistines. 
Job iii. 20. — Wherefore is light given to him that 

(k) ^rowa (/) waa -*id 



APPENDIX. 417 

is in misery, and life unto the bitter in soul? xiv. 
-£2. — his soul within him shall mourn, xxx. 16. — 
my soul is poured out upon me, the days of afflic- 
tion have taken hold upon me. Ps. xxvii. 14. He 
shall strengthen thine heart xxxi. 9. — mine eye is 
consumed with grief, yea, my soul and my belly, 
xxxv. 25. let them not say in their hearts, Ah, lo 
would we have it (ah, ah, our soul, vid. margin), 
lxxvii. 2. — my soul refused to be comforted, 
lxxviii. 18. — they tempted God — by asking meat 
[m)for their lust, cvii. 9- — he satisfleth the long- 
ing soul, and filleth the hungry soul, cxliii. 4. 
Therefore is my spirit overwhelmed within me. 
Prov. xv. 13. — by sorrow of the heart, the (n) spirit 
is broken, xvii. 22. — a broken spirit drieth the 
bones, xxiii, 2.— put a knife to thy throat, if thou 
be a man given to appetite, xxv. 28. — He that hath 
no rule over his own spirit, is like a city that is 
broken down. xxxi. 6. Give wine to those that be 
(o) of heavy hearts, Eccl. vi. 7- The appetite is not 
rilled, — 9. Better is the sight of the eyes than the 
wandering of the (p) desire. Isa. xxix. 8. It shall 
even be as when a hungry man dreameth, and be- 
hold he eateth ; but he awaketh, and his soul is 
empty: behold he is faint, and his soul hath ap- 
petite, xxxii. 6. To make empty the soul of the 
hungry, xxxviii. 15. — I shall go softly all my years 
in the bitterness of my soul. liv. 6. — the Lord 
hath called thee as a woman — grieved in (n) spirit. 
Iv. 2. Let your soul delight itself in fatness, lviii. 

(m) patoai (w) nVi (o) w*n^,ub (p) mi 

E E 



418 APPENPIX. 

10. — if thou draw out thy soul to the hungry, and 
satisfy the afflicted sow/.— 11. — the Lord shall — 
satisfy thy soul in drought. Jer. ii. 24. That 
snuffeth up the wind at her (q) pleasure. Dan. ii. 3. 
— my spirit was troubled to know the dream. 
Mic. vii. 1. — my soul desireth the first ripe fruit. 
Hab. ii. 5. — enlargeth his desire. John x. 24. — 
(^)how long dost thou make us to doubt? animam 
nostram tollis. xii. 27. Now is my soul troubled. 
Acts xiv. ii. — the unbelieving Jews stirred up the 
Gentiles, and made their minds evil affected to- 
wards the brethren, xvii. 16. — his (r) spirit was 
stirred in him, when he saw the city wholly given 
to idolatry. Heb. xii. 3. — lest ye be wearied, and 
faint in your minds. Ja. iv. 5. the spirit that 
dwelleth in us lusteth to envy. Rev. xviii. 14. — 
the fruits that thy soul lusteth after are departed 
from thee. 

VII. In other places they signify the superior 
faculties, and operations of a man's mind ; 

As when these last are super-added to the 
former. 

Deut. xxvi. 16. — thou shalt therefore keep and 
do them with all thine heart, and with all thy soul. 
Add xxx. 6. Matt. xxii. 37. Mark xii. 30, 33. 
Luke x. 27. Acts iv. 32. 

(q) 'Ewr wore tyjv ^up^v ^m a,i$st; ; (r) Hvsvpa,. 



APPENDIX. 419 

Or opposed to the body or Jiesh. Mich. vi. 7» 
The fruit of my body for the sin of my soul. Matt, 
xxvi. 41. The spirit indeed is willing, but the flesh 
is weak. Add Mark xiv. 38. 1 Cor. vi. 20.-— glorify 
God in your body, and in your spirit. Add vii. 34. 
2 Cor. vii. 1. — let us cleanse ourselves from all 
filthiness of the flesh and spirit. Gal. iii. 3. — having 
begun in the spirit, are ye now made perfect by 
the flesh? Add v. 17. Eph. iv. 23. be renewed 
in the spirit, of your mind. Phil. iii. 3. we — wor- 
ship God in the spirit — and have no confidence in 
the flesh. 1 Pet. ii. 11. — abstain from fleshly lusts, 
which war against the soul. 3 John 2. I wish — thou 
mayest prosper and be in health, even as thy soul 
prospereth. 

First, His thoughts. Ps. xxiv. 2. who hath not lift 
up his soul to vanity, xxxii. 2. — in whose spirit 
there is no guile. Acts xix. 21. — Paul purposed in 
the spirit — to go to Jerusalem. 

And intellect. Prov. ii. 10. When — knowledge 
is pleasant unto thy soul. xx. 27. The spirit of man 
is the candle of the Lord, Add xxxiii. 8. Mark 
ii. 8. When Jesus perceived in his spirit that they 
so reasoned. 1 Cor. ii.l 1. — What man knoweth the 
things of a man, save the spirit of man which is in 
him? 

Secondly, judgment. Dan. v. 12. An excellent 
spirit, and knowledge, and understanding — were 
found in — Daniel. Acts xv. 24.— certain which 
went out from us have troubled you — subverting 
your souls. 

e e $ 



4r20 APPENDIX. 

Or conscience. Num.. xxx. 4. — her bond where- 
with she hath bound her soul. So v. 5, &c. Acts 
xviii. 5. — Paul was pressed in spirit. 1 Pet. i. 22. 
— ye have purified your souls in obeying the 
truth. 

Thirdly, his will and choice. % Chron. xxxvi. 22. 
— the Lord stirred up the spirit of Cyrus. So 
Ezra i. 1. Ps. xxvii. 12. Deliver me not over to the 
(s)*will of mine enemies, cv. 22. To bind his 
princes (s)at his pleasure. Jer. xxxiv. 16. at their 
{s)pleasure. 

Fourthly, His courage, and resolution to pursue 
it. Jos. v. 1. — their heart melted, neither was there 
spirit in them any more. Prov. xviii. 14. The 
spirit of a man will sustain his infirmity. Hag. i. 14. 
— the Lord stirred up the spirit of Zerubbabel — 
Joshua — and the spirit of all the remnant of the 
people, and they came and did work in the house 
of the Lord. Acts xviii. 25. — being fervent in the 
spirit, he spake and taught diligently. Rom. i. 9. 
God is my witness whom I serve with my spirit. 
xii. 11. not slothful in business, fervent in spirit. 

Fifthly, His care and concern. 1 Cor, v. 3. — I 
verily as absent in body, but present in spirit. 
Add v. 4. — Col. ii. 5. Though I be absent in the 
flesh, yet am I with you in the spirit, joying and 
beholding your order. 

Sixthly, His general temper. Prov. xvi. 2. All 
the ways of a man are clean in his own eyes, but 

(s) wnn. 



APPENDIX. 421 

the Lord weigheth the spirits, xvii. Tj. — A man of 
understanding is of an excellent spirit. 

Inclination. Eph. vi. 6. — Doing the will of God 
(J) from the heart Col. iii. 23. — Whatsoever ye do, 
do it [t) heartily, as to the Lord. 

Or disposition. Gen. xxiii. 8. — If it be (u)your 
mind that I should bury my dead. Ex. xxxv. 21. 
they came — every one of whom his spirit made 
willing. Ezek. xiii. 3. — woe unto the foolish pro- 
phets that follow their own spirit. 1 Cor. ii. 12. — 
we have received, not the spirit of the world, but 
the spirit which is of God. 

And thus we have a Broken spirit. Ps. Ii. 17. 
The sacrifices of God are a broken spirit. Contrite; 
Is. lxvi. 2.- — to this man will I look, even to him 
that is poor and of a contrite spirit. Humble; 
Prov. xvi. 9. — Better is it to be of an humble spirit. 
Isa. lvii. 15. — I dwell with him that is of a contrite 
and humble spirit. Faithful; Prov. ii. 13. — he that 
is of a faithful spirit concealeth the matter. Pa- 
tient; Eccles. vii. 8. — the patient in spirit is better 
than the proud in spirit. Quiet; 1 Pet. iii. 4. — the 
ornament of a meek and quiet spirit. A New; 
Ezek. xxiii, 31. — make you a new heart, and a new 
spirit. A Right spirit ; Ps. Ii. 10. — renew a right spirit 
within me. Or a Haughty ; Prov. xvi. 18. Pride 
goeth before destruction, and an haughty spirit 
before a fall. Perverse; Isa. xix. 14. The Lord 
hath mingled a perverse spirit in the midst thereof. 
Hardened spirit; Deut. ii. 30. — the Lord thy God 

(t) Ex ^%r y <\ {11) D2WZ2 -J1K 



422 APPENDIX. 

hardened his spirit. Dan. v. 20. His mind hardened 
in pride. A spirit of Bondage ; Rom. viii. 15. — ye 
have not received the spirit of bondage again to 
fear. Of Error; Is. xxix. 24. They also that erred 
in spirit. 1 Joh. iv. 6. — hereby know we the spirit — 
of error. Of Antichrist ; 1 Joh. iv. 3. — this is that 
in spirit of Antichrist. Fear; 2 Tim. i. J. God hath 
not given us the spirit of fear . Heaviness; Is. lxi. 
3. — to give unto them the garment of praise for 
the spirit of heaviness. Sleep ; Is. xxix. 10. — the 
Lord hath poured out upon you the spirit of deep 
sleep. Slumber ; Rom. ii. 8. — God hath given them 
the spirit of slumber. Uncleanness ; Zech. xiii. 2. 
I will cause the unclean spirit to pass out of the 
land. Whoredoms ; Hos. iv. 12. — the spirit of 
whoredoms hath caused them to err. Add v. 4. 
Or of Wisdom; Ex. xxviii. 3.— thou shalt speak 
unto all — whom I have filled with the spirit of 
wisdom. Judgment; Is. iv. 4. When the Lord- — 
shall have purged the blood of Jerusalem from the 
midst thereof, by the spirit of judgment, xxviii. 6. 
— for a spirit of judgment to him that sitteth in 
judgment. Knowledge ; Is. ii. 2. — the spirit of 
knowledge, and of the fear of the Lord. Meekness; 
1 Cor. iv. 21. — shall I come unto you — in the spirit 
of meekness ; Gal. vi. 1. — if a man' be overtaken 
in a fault — restore such an one in the spirit of 
Meekness, Grace; Zech. xii. 10. — I will pour upon 
the house of David — the spirit of grace. And 
Truth; 1 John iv. 6. — Hereby know we the spirit 
of truth. 



APPENDIX. 423 

VIII. Sometimes both the superior and infe- 
rior faculties of the mind, or man, are joined 
together, and represented by the same words pro- 
miscuously ; 

As in Psal. cxliii. 3. — the enemy hath persecuted 
my soul. — 4. therefore is my spirit overwhelmed — 
6. my soul thirsteth after thee. — 7- m y spiritfaileih. 
— 8. I lift up my soul unto thee. — 12. destroy all 
them that afflict my soul, Luke i. 46, 4tf. my soul 
doth magnify the Lord, and my spirit hath re- 
joiced. 1 Thess. v. 23. I pray God your whole 
spirit, and soul, and body be preserved blameless. 
Heb. iv. 12. the word of God is quick — piercing 
even to the dividing asunder of soul and spirit : — 
which takes in what is termed both the sensitive 
and rational soul. vid. Pierce in Heb. iv. 12. Comp. 
Krehesij Nov. Lex. in Voc. mw&a et vJ/ujoj. 

In these several senses do the words above, and 
some others usually substituted for them, (such as 
db Cor, rr-nto praecordia, in jecur, nito renes, tod 
viscera, xa^&a, Svpos, v&$, <pgr t v, cr-ajKoLyx^^ with their 
derivatives and compounds) occur in Holy Scrip- 
ture : and in many places they are figuratively 
applied to the Deity. — The words rm and nvsvpa, 
stand often also, 

IX. For the holy ghost and his gifts. 

See Dr. Edwards's Doctrine of Irresistible Grace, 



4*24 APPENDIX. 

c. 2. a book well worth the perusal of all those, 
who would be masters of the Scripture language. 

X. For good and evil angels; as may be seen 
in any Concordance, or Lexicon. 

But neither do these words, nor any other, so 
far as I can find, ever stand for a purely imma- 
terial principle in man; or a substance (whatever 
some may imagine they mean by that word) wholly 
separable from, and independent of the body; as 
may perhaps appear more fully, when we examine 
the passages usually cited for that purpose. 

I proceed, in the next place, to consider what 
account the Scriptures give of that state to which 
death reduces us. And this we find represented 
by sleep; by a negation of all life, thought, or 
action; by rest, resting-place, or home; silence, 
oblivion, darkness, destruction or corruption. 

I. Sleep. 

First, in the case of good men. Deut. xxxi. 16. 
— the Lord said unto Moses, Behold, thou shalt 
sleep with thy fathers. 1 Kings i. 2 1 . — when my 
lord the king shall sleep with his fathers, ii. 10. 
So David slept with his fathers, xi. 43. Solomo?i 
xv. 24. Asa. xxii. 50. Jehoshaphat. 2 Kings xv. 7. 
Azariah. v. 38. Jotham. So 2 Chron. ix. 31. xiv. 
1. xvi. 13. xxi. 1. xx vi. 23. xxvii. 9. xxxii. 33. 



APPENDIX. 425 

Job iii. 13, 14. For now should I have lien still 
and been quiet, I should have slept ; then had I 
been at rest ; with kings and counsellors of the 
earth, vii. 21.— Why dost thou not pardon my 
transgression? for now shall I sleep in the dust, 
xiv. 11, 12. As the waters fail from the sea, and 
the flood decayeth and drieth up ; so man lieth 
down and riseth not, till the Heavens be no 
more ; they shall not awake, nor be raised out of 
their sleep, (vid. Cleric,') Ps. xiii. 3. — lighten mine 
eyes, lest I sleep the sleep of death. Ps. xvii. 3. — 
Thou hast visited me in the night, thou hast tried 
me, and shalt find nothing. 15. — I shall be sa- 
tisfied, when I awake, with thy likeness. Chald, 
Par. Matt, xxvii. 52. — the graves were opened, 
and many bodies of saints that slept, arose. John 
xi. 11. — our friend Lazarus sleepeth ; but I go 
that I may awake him out of sleep. 13. — Jesus 
spake of his death. Acts vii. 60. — And when he 
had said this, he fell asleep, xiii. 36. — David, after 
he had served his own generation by the will of 
God, fell on sleep, and was laid unto his fathers. 
1 Cor. xv. 6.— He was seen of above five hundred 
brethren at once : of whom the greater part re- 
main — but some are fallen asleep. — 18. Then they 
also which are fallen asleep in Christ, are perished. 
— 20. — now is Christ — become the first-fruits of 
them that slept. — 51. — we shall not all sleep, but 
we shall all be changed. 1 Thess. iv. 13. — I would 
not have you ignorant, brethren, concerning them 
that are asleep. — 14. — them— which sleep in Jesus, 



4-26 APPENDIX. 

will God bring with him. — 15. — we which are 
alive — shall not prevent them that are asleep, v. 
10. who died for us, that whether we wake, or 
sleep, we should live together with him. 2 Pet. 
iii. 4. — since the fathers fell asleep, all things 
continue as they were. 

Secondly, In the case of bad men. 1 Kings xiv. 
20. Jeroboam — slept with his fathers. So — 31. of 
Rehoboam. xvi. 6, Baasha — 28. Omri. xxii. 40. 
Ahab. 2 Kings viii. 24. Joram. x. 35. Jehu. xiii. 9. 
Jehoahaz. Joash. xiv. 16. Jeroboam. — 29. Me- 
nahem. xv. 22. Ahaz. xvi. 20. Manasseh. xxi. 18. 
Jehoiakim. xxiv. 6. So 2 Chron. xii. 16. xxvii. 9. 
xxxiii. 20. Jer. li. 39 < — I will make them drunken, 
that they may — sleep a perpetual sleep, and not 
wake. 1 Cor. xi. 30. For this cause many are 
weak and sickly among you, and many sleep. 

Thirdly, In the case of all men. Dan. xii. 2. 
Many of them that sleep in the dust of the earth 
shall awake, some to everlasting life, &c. Com- 
pare John v. 28, 29. — the hour is coming, in the 
which all that are in their graves shall hear his 
voice, and shall come forth; they that have done 
good, unto the resurrection of life, &c. 

II. Death is represented by a negation of all 
life, thought, or action ; even to good men. 

Job iii. 1 1 . Why died I not from the womb ? 
— 13. for now should I have lien still. — 16. as an 
hidden untimely birth, I had not been ; as infants 



APPENDIX. 427 

which never saw light, xiv. 10. Man dieth — and 
where is he? — 14. If a man die, shall he live 
again? [Vid. Chappelow, on v. 12.] Ps. vi. 5. — in 
death there is no remembrance of thee. xxx. 9. 
What profit is there in my blood, when I go down 
to the pit? shall the dust praise thee? lxxxviii. 
10, 11, IS. Wilt thou shew wonders to the dead? 
shall the dead arise and praise thee? shall thy 
loving kindness be declared in the grave ? or thy 
faithfulness in destruction? shall thy wonders be 
known in the dark ? and thy righteousness in the 
land of forgetf ulness ? cxv. 17. The dead praise 
not the Lord, neither any that go down into 
silence, cxlvi. 4. His breath goeth forth, he re- 
turneth to his earth ; in that very day his thoughts 
perish. Eccles. ix. 5.— the dead know not any 
thing. — 6. — their love, and their hatred, and their 
envy is now perished. — 10. there is no work, nor 
device, nor knowledge, nor wisdom in the grave, 
whither thou goest. Is. xxxviii. 18. — the grave 
cannot praise thee, death cannot celebrate thee ; 
they that go down into the pit cannot hope for 
thy truth. 19. The living, he shall praise thee, as 
I do this day. Acts ii. 34. — David is not ascended 
into the Heavens, &c. 

III. Death is represented as a rest, and the 
Grave a resting-place, house, or home. 

Job Hi. 11. Why died I not?— 13.— then had 



£28 APPENDIX. 

I been at rest. — 17. there the weary be at rest. — 
18. there the prisoners rest together ; they hear 
not the voice of the oppressor, xvii. 13. — the grave 
is mine house. — 16. they shall go down to the bars 
of the pit, when our rest together is in the dust. 
Eccles. xii. 5. — man goeth to his long home. — 7. 
Then shall the dust return to the earth as it was ; 
and the spirit shall return unto God who gave it. 
[vid. Clerlc.~\ Is. xiv. 15. All the kings of the 
nations — lie in glory, every one in tjis own house. 
Ivii. 2. They shall rest in their beds ; namely, 
every one that walketh [or rather, hath walked] 
in his uprightness. Rev. xiv. 13. That they rest 

from their labours. 

* 

IV. A state of silence. 

1 Sam. iL 9. He will keep the feet of his saints, 
and the wicked shall be silent in darkness. Ps. 
xxxi. 17. — let the wicked be ashamed, and let 
them be silent in the grave, xciv. 17« Unless the 
Lord had been my help, my soul had almost 
dwelt in silence, cxv. 17» in sect. ii. Jer. xlviii. 2. 
— come, and let us cut it off from being a nation ; 
also thou shalt be cut down (in the margin, be 
brought to silence.) Ezek. xxxii. 25. They have 
set her a bed in the midst of the slain with all her 
multitude : her graves are round about him : all 
of them uncircumcised, slain by the sword : though 
their terror was caused in the land of the living ; 
—Add 27, &c. 



APPENDIX. $29 

V. Of oblivion. Ps. vi. 5. Ixxxviii. 12. as above, 
sect. ii. 

VI. Of DARKNESS. 

1 Sam. ii. 9. as above, sect. iv. Job hi. 5. Let 
darkness and the shadow of death stain it, (viz. 
the day of his birth.) x. 21. Before I go to the 
land of darkness, and the shadow of death. — 22. 
A land of darkness, as darkness itself, and of the 
shadow of death ; without any order, and where 
the light is as darkness, xii. 22. He discovereth 
deep things out of darkness, and bringeth out to 
light the shadow of death, xvii. 13. — the grave is 
mine house ; I have made my bed in darkness. 
xxxiii. 28. He will deliver his soul from going 
into the pit, and his life shall see the light. Ps. 
xliv. 19. Though thou hast sore broken us in 
the place of dragons, and covered us with the 
shadow of death. [Add xlix. 19. in sect. vii. Ps. 
Ixxxviii. 12. as above, sect, ii.] cvii. 10. Such as 
sit in darkness, and in the shadow of death. Add 
v. 14. Eccles. xi. 8. — if a man live many years — 
yet let him remember the days of darkness, for 
they shall be many. John ix. 4. I must work 
the works of him that sent me, while it is day ; 
the night cometh, when no man can work. 

VII. Of corruption and destruction. 

Job iv. 18, 19, 20. — He put no trust in his 



430 APPENDIX. 

servants, — how much less in them that dwell in 
houses of clay ; whose foundation is in the dust ; 
which are crushed before the moth? they are 
destroyed from morning to evening ; they are 
perished for ever. xxvi. 6. Hell is naked before 
him, and destruction hath no covering, xxviii. 22. 
Destruction and death say, we have heard the 
fame thereof! Ps. xvi. 10. — thou — wilt not suffer 
thine Holy One to see corruption, xlix. 9- That 
he should still live for ever, and not see corruption. 
— 12. — man being in honour, abideth not, — 14. 
like sheep they are laid in the grave, death shall 
feed on them, — their beauty shall consume in the 
grave from their dwelling. — 19. He (Heb. His 
soul) shall go to the generation of his fathers ; 
they shall never see light. — 20. Man that is in 
honour and understandeth not, is like the beasts 
that perish, lxxxviii. 11. Shall thy loving kind- 
ness be declared in the grave ? or thy faithfulness 
in destruction? (vid. Clericum, qui recte deducit 
Rephaim, mortuos, a rapha defecit, desiit.) Add 
Prov. xv. 1. xxvii. 20. Acts xiii. 36. David — 
was laid unto his fathers, and saw corruption. 
1 Cor. xv. 18. Then they also that are fallen 
asleep in Christ, are perished, vid. Hallet, Disc. 
Vol. I. p. 313. &c. Comp. 2 Pet. ii. 1. 

Agreeably to these representations of our state 
in death, revelation informs us, 

I. That we shall not awake, or be made alive, 
till the resurrection. Ps. xvii. 15. — I shall be sa- 



APPENDIX. 431 

tisfied, when I awake, with thy likeness. John vi. 
39. This is the Father's will— that of all which 
he hath given me, I should lose nothing ; but 
should raise it up again at the last day. xi. 24, 
25, 26. I am the resurrection and the life ; he 
that believeth in me, though he were dead, yet 
shall he live ; and whosoever liveth and believeth 
in me, shall never die. [whosoever liveth, or is 
alive at that day. Comp. 1 Thess. iv. 15.] This 
we say unto you by the word of the Lord, that 
we which are alive and remain unto the coming 
of the Lord, shall not 'prevent them which are 
asleep. And 1 Cor. xv. 51, 52. — we shall not all 
sleep, but we shall all be changed, in a moment, 
in the twinkling of an eye at the last trump. Rom. 
iv. 17. — he believed — God, who quickeneth the 
dead, and calleth those things which be not, as 
though they were. 

II. That the wicked shall not be severed from 
the righteous till the resurrection, the end of the 
world, the coming, or day of Christ , the day of the 
Lord, the day, that day, &c. 

Matt. xiii. 30. Let both grow together until 
the harvest: and in the time of harvest, I will say 
to the reapers, Gather ye together first the tares, 
and bind them in bundles to burn them : but 
gather the wheat into my barn. — 40. As the 
tares are gathered, and burnt in the fire ; so shall 
it be in the end of this world. — 41. The Son of 



432 APPENDIX. 

man shall send forth his angels, and they shall 
gather out of his kingdom all things that offend, 
and them which do iniquity. — 49. and sever the 
wicked from among the just. xxiv. 31. — He shall 
send his angels with a great sound of a trumpet, 
and they shall gather together his elect from the 
four winds, from one end of Heaven to the other. 
xxv. 31, 32. When the Son of man shall eome 
in his glory — before him shall be gathered all 
nations ; and he shall separate them one from 
another, as a shepherd divideth his sheep from 
the goats. Add Mark xiii. 26, 27. 

III. We are upon trial, or in a state of 'probation, 
till the resurrection, or the day of Christ. 

1 Cor. i. 8. in sect. xi. Phil. i. 10. That ye 
may be sincere, and without offence till the day of 
Christ. 1 Thess. v. 23. — I pray God your whole 
spirit, and soul, and body be preserved blameless 
unto the coming of our Lord Jesus Christ. 1 Tim. 
vi. 14. That thou keep this commandment with- 
out spot, unrebukable, until the appearance of 
our Lord Jesus Christ. Tit. ii. 12, 13. — denying 
ungodliness and worldly lusts, we should live 
soberly, righteously, and godly in this present 
world ; looking for that blessed hope, and the 
glorious appearing of the great God, and our 
Saviour Jesus Christ. Heb. x. 35, 36, 37. Cast 
not away therefore your confidence, which hath 
great recompense of reward. For yet a little 



APPENDIX. 433 

while, and he that shall come, will come, and will 
not tarry. Ja. i. 12. Blessed is the man that en- 
dureth temptation : for when he is tried, he shall 
receive the crown of life, which the Lord hath 
promised to them that love him. y. 7- Be patient, 
therefore, brethren, unto the coming of the Lord. 
1 Pet. i. 7. That the trial of your faith being 
much more precious than of gold that perisheth, 
though it be tried with fire, might be found unto 
praise, and honour, and glory, at the appearing 
of Jesus Christ. — 13. — Gird up the loins of your 
mind, be sober and hope to the end ; for the 
grace that is to be brought to you at the revelation 
of Jesus Christ. 2 Pet. iii. 11, 12. Looking for, 
and hastening unto the coming of the day of God; 
wherein the Heavens being on fire shall be dis 
solved, and the elements shall melt with fervent 
heat. — 14. Wherefore, beloved, seeing that ye 
look for such things, be diligent that ye may be 
found of him in peace ; without spot, and blame- 
less. Rev. ii. 25. — that which ye have already, 
hold fast till I come. 

IV. Our Christian course, and improvements in 
piety in this world, terminate in the resurrection, 
the coming, or day of our Lord. 

Phil. i. 6. Being confident of this very thing, 
that he which hath begun a good work in you, 
will perform it until the day of Jesus Christ, iii. 10, 
11. That I may know him, and the power of 

F F 



4-34 APPENDIX. 

his resurrection, and the fellowship of his suffer- 
ing, being made conformable unto his death, if 
by any means I might attain unto the resurrection 
of the dead; or, that any way I may attain unto 
the resurrection, i. e. of the just. iv. 5. Let your 
moderation be known unto all men. The Lord is 
at hand. 1 Thess. iii. 13. — to the end he may 
stablish your hearts unblameable in holiness, be- 
fore God, even our Father, at the coming of our 
Lord Jesus Christ, with all his saints, v. 23. as 
above, sect. iii. See also in the same sect. 1 Tim. 
vi. 14. Tit. ii. 12, 13, Ja. v. 7. 1 Pet. i. 7, 13. 
2 Pet. iii. 11, 12. 

V. The elect shall not be gathered together till 
the resurrection, &c. 

Matt. xxiv. 31, Mark xiii. 26, 27. as above, 
sect. ii. 2 Thess. ii. 1. — we beseech you, brethren, 
by the coming of our Lord Jesus Christ, and by 
our gathering together unto him. 

VI. The world shall not he judged before the 
resurrection, &c. 

Matt. xvi. 27. — the Son of man shall come, in 
the glory of his Father, with his angels ; and then 
he shall reward every man according to his works. 
John xii. 48. He that rejecteth me, — the word 
that I have spoken, the same shall judge him in 
the last day. Acts xvn\ 31. — he hath appointed a 
day, in which he will judge the world in righte- 



APPENDIX. 435 

ousness, by that Man whom he hath ordained. 
Rom. ii. 16. In the day when God shall judge 
the secrets of men by Jesus Christ. 1 Cor. iii. 13, 
14, 15. Every man's work shall be made ma- 
nifest. For the day shall declare it, because it 
shall be revealed by fire ; and the fire shall try 
every man's work, of what sort it is. If any 
man's work abide which he hath built thereupon, 
he shall receive a reward. If any man's work 
shall be burnt, he shall suffer loss. iv. 5. — judge 
nothing before the time, until the Lord come, who 
both will bring to light the hidden things of dark- 
ness, and will make manifest the counsels of the 
hearts : and then shall every man have praise of 
God. 2 Tim. iv. 1.— the Lord Jesus Christ, who 
shall judge the quick and the dead, at his appear- 
ing. Heb, vi. 1, 2. the doctrine — of a resurrection 
of the dead, and of eternal judgment. Rev. xx. 
12, 13, 14, 15. — -I saw the dead, small and great, 
stand before God ; and the books were opened : 
and another book was opened, which is the book 
of life : and the dead were judged out of those 
things which were written in the books, accord- 
ing to their works. And the sea gave up the 
dead which were in it ; and death and hell de- 
livered up the dead which were in them ; and 
they were judged every man according to his 
works. 

VII. Sincere Christians shall not have boldness, 
or confidence, before Christ, till the resurrection, &c. 

ff2 



436 APPENDIX. 

1 John ii. 28. — Little children, abide in him ; 
that when he shall appear, we may have con- 
fidence, and not be ashamed before him at his 
coming, iv. 17. Herein is our love made perfect, 
that we may have boldness in the day of judgment* 

VIII. The virtuous shall not be rewarded till 
the resurrection, &c. 

Matt. xiii. 43. Then shall the righteous shine 
forth as the sun in the kingdom of their Father. 
xix. 28. — ye which have followed me in the re- 
generation, when the Son of man shall sit in the 
throne of his glory, ye also shall sit upon twelve 
thrones, judging the twelve tribes of Israel, xxv. 
19, 20, 21. After a long time, the lord of those 
servants cometh and reckoneth with them. And 
so he that had received five talents, came and 
brought other five talents. His lord said unto 
him, Well done, thou good and faithful servant ; 
— enter thou into the joy of thy lord. — So 23. — 34. 
Then shall the king say unto them on his right 
hand, Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation 
of the world. — 46. — these (the wicked) shall go 
away into everlasting punishment : but the righteous 
into life eternal. Luke xiv. 14.— thou shalt be re- 
compensed at the resurrection of the just. John v. 
28, 29. — the hour is coming, in the which all that 
are in their graves shall hear his voice, and shall 
come forth, they that have done good, unto the 



APPENDIX, 4-37 

resurrection of life; vi. 40. — This is the will of 
him that sent me, that every one which seeth the 
Son, and believeth on him, may have everlasting 
life : and / will raise him up at the last day. — 44. 
No man can come to me, except the Father — 
draw him : and I will raise him up at the last day. 
— 54. whoso eateth my flesh, and drinketh my 
blood, hath eternal life, and I will raise him up at 
the last day, xvi. 22. Ye now have sorrow : but 
I will see you again, and your heart shall rejoice, 
and your joy no man taketh from you. Acts iii. 
19. Repent ye therefore and be converted, that 
your sins may be blotted out, when the times of re- 
freshing shall come from the presence of the Lord. 
1 Cor. v. 5. To deliver such an one unto Satan, 
for the destruction of the flesh, that the spirit 
may be saved in the day of the Lord Jesus. 2 Cor. 
i. 14.— we are your rejoicing, even as ye also are 
ours, in the day of our Lord Jesus, v. 2, S, 4. — 
we groan earnestly, desiring to be clothed upon 
with our house which is from Heaven. For we 
that are in this tabernacle do groan, being bur- 
dened ; not for that we would be unclothed, but 
clothed upon; that mortality might be swallowed 
up of life. (Comp. 1 Cor. xv. 52, 53, 54. — the 
dead shall be raised incorruptible, and we shall 
be changed: For this corruptible must put on 
incorruption, and this mortal must put on immor- 
tality. — Then shall be brought to pass the saying 
that is written, Death is swallowed up in victory.) 
Eph. iv. 30. — grieve not the holy Spirit of God, 



438 APPENDIX. 

whereby ye are sealed unto the day of redemption. 
Rev. xi. 18. — thy wrath is come, and the time of 
the dead, that they should be judged; and that 
thou shouldst give reward unto thy servants the 
prophets, and to the saints. 

IX. They shall not have eternal life, or salva- 
tion; shall not put on immortality; be received 
unto Christ $ enter into his joy; behold his glory, 
or be like him; till the resurrection, &c. 

John vi. 54. as above in sect. viii. — xiv. 2, 3. 
In my Father's house are many mansions. — I go 
to prepare a place for you. And if I go and pre- 
pare a place for you, I will come again, and re- 
ceive you unto myself, that where I am ye may 
be also. xvii. 24. Father, I will that they also 
whom thou hast given me, be with me, where I 
am; that they may behold my glory which thou 
hast given me. Acts iii. 20, 21. Jesus Christ — 
whom the Heaven must receive, until the times of 
restitution of all things which God hath spoken by 
the mouth of all his holy prophets. Rom. vi. 5. 
— if we have been planted together in the likeness 
of his death, we shall be also in the likeness of his 
resurrection, viii. 11. — if the Spirit of him that 
raised up Jesus from the dead, dwell in you ; he 
that raised Christ from the dead shall also quicken 
your mortal bodies, by his Spirit, that dwelleth in 
you. — 17. — if so be that we suffer with him, that 
we may be also glorified together. —18. For I 



APPENDIX. 439 

reckon that the sufferings of this present time are 
not worthy to be compared with the glory that 
shall be revealed in us. — 19. For the earnest 
expectation of the creature, waiteth for the ma- 
nifestation of the sons of God. — 23. — not only 
they, but ourselves also, which have the first-fruits 
of the Spirit : even we ourselves, groan within 
ourselves ; waiting for the adoption, to wit, the 
redemption of our body. Add 1 Cor. xv. 52, 53, 
54. as above, sect. viii. Phil. iii. 20, 21. For our 
conversation is in Heaven, from "whence also we 
look for the Saviour, the Lord Jesus Christ : who 
shall change our vile body, that it may be fa- 
shioned like unto his glorious body. Col. iii. 4.— 
when Christ who is our life shall appear, then 
shall ye also appear with him in glory. 1 Thess. 
ii. 19. — What is our hope, or joy, or crown of 
rejoicing? are not even ye in the presence of our 
Lord Jesus Christ, at his coming, iv. 14, 15, 16, 
17. For if we believe that Jesus died and rose 
again, even so them also which sleep in Jesus, will 
God bring with him. For this we say unto you 
by the word of the Lord, that we which are alive, 
and remain unto the coming of the Lord, shall 
not prevent them which are asleep. For the 
Lord himself shall descend from Heaven with 
a shout, with the voice of the arch-angel, 
and with the trump of God; and the dead in 
Christ shall rise first : Then we which are alive 
and remain, shall be caught up together with 
them in the clouds, to meet the Lord in the air : 
and so shall we ever be with the Lord, 2 Thess. i. 



4-40 APPENDIX. 

6, 7- It is a righteous thing with God to re- 
compense tribulation to them that trouble you ; 
and to you who are troubled, rest with us, when 
the Lord Jesus shall be revealed from Heaven, — 
10. when he shall come to be glorified in the 
saints, and to be admired of all them that believe 
— in that day. 2 Tim. i. 18. The Lord grant 
unto him, that he may find mercy of the Lord, in 
that day, iv. 8. Henceforth there is laid up for 
me a crown of righteousness ; which the Lord, 
the righteous judge, shall give me at that day : 
and not to me only ; but unto all them that love 
his appearing. Heb. ix. 28. — Christ was once 
offered to bear the sins of many : and unto them 
that look for him, shall he appear the second time, 
without sin, unto salvation, 1 Pet. iv. 13. — re- 
joice, inasmuch as ye are partakers of Christ's 
sufferings ; that when his glory shall be revealed, 
ye may be glad also with exceeding joy. v. 4. — 
when the chief Shepherd shall appear, ye shall 
receive a crown of glory that fadeth not away. 
1 John iii. 2. — Now are we the sons of God, and 
it doth not yet appear what we shall be ; but we 
know, that [whe?i he shall appear, we shall be like 
him ; for we shall see him as he is. 

X. They, their faith, labours, and sufferings, are 
lost, perished, unprofitable ; if there be no resur- 
rection, 

John vi. 39, &c. as above, sect. i. p. 396. 1 Cor. 
xv. 18. Then, (i. e, if Christ be not raised) they 



APPENDIX. 441 

also which are fallen asleep in Christ, are perished. 
[Comp. Ps. cxlvi. 4. and Eccles. ix. 6.] 32. — If 
after the manner of men, I have fought with 
beasts at Ephesus ; what advantageth it me, if 
the dead rise not? — '58. Therefore, my beloved 
brethren, be ye stedfast, immoveable, always 
abounding in the work of the Lord ; forasmuch 
as ye know that your labour is not in vain, in the 
Lord. [This supposes, that all their labour in 
the Lord would be in vain, if no resurrection.'] 
Therefore* 

XL The resurrection is the grand object of our 
faith, hope, and comfort. 

Acts xxiii. 6. — Paul cried out — of the hope and 
resurrection of the dead, I am called in question, 
xxiv. 15. I — have hope towards God, — that there 
shall be a resurrection of the dead, both of the just 
and unjust. 1 Cor. i. 7? 8. Ye come behind in 
no gift ; waiting for the coming of our Lord Jesus 
Christ \ who shall also confirm you unto the end ; 
that ye may be blameless in the day of our Lord 
Jesus Christ. % Cor. i. 9. But we had the sentence 
of death in ourselves, that we should not trust 
in ourselves, but in God which raiseth the dead. 
iv. 10. Always bearing about in the body the 
dying of the Lord Jesus ; that the life also of 
Jesus might be made manifest in our body. — 14. 
Knowing, that he which raised up the Lord Jesus, 
shall raise up us also, by Jesus. Phil. iii. 11. If 



44<2 APPENDIX. 

by any means I might attain unto the resurrection 
of the dead. Add 20, 21 . as above, sect. ix. 1 Thess. 
i. 9, 10. — ye turned to God from idols, to serve 
the living and true God, and to wait for his Son 
from Heaven, iv. 17, 18. Then we which are 
alive and remain, shall be caught up together with 
them in the clouds, to meet the Lord in the air : 
and so shall we ever he with the Lord. Wherefore 
comfort one another with these words. 2 Thess. i. 
7. as above, sect. ix. iii. 5. — the Lord direct your 
hearts into the love of God, and into the patient 
waiting for Christ. 2 Tim. i. 12, — I know whom 
I have believed ; and I am persuaded that he is 
able to keep that which I have committed unto 
him, against that day, ii. 18. Who concerning 
the truth have erred, saying that the resurrection 
is past already ; and overthrow the faith of some. 
Tit. ii. 13. as above, sect. iv. Heb. xi. 35. Women 
received their dead raised to life again ; and others 
were tortured, not accepting deliverance ; that 
they might obtain a better resurrection. 1 Pet. 
i. 3, 4, 5. Blessed be God — which, according to 
his abundant mercy, hath begotten us again unto 
a lively hope, by the resurrection of Jesus Christ 
from the dead; to an inheritance incorruptible, 
and undefiled, and that fadeth not away ; re- 
served in Heaven for you, who are kept by the 
power of God, through fmth unto salvation ; ready 
to be revealed in the last time. See v. 13. above 
in sect. iv. 2 Pet. iii. 13. Nevertheless we, ac- 
cording to his promise, look for new Heavens, and 



APPENDIX. 



443 



a new earth, wherein dwelleth righteousness. 1 
John iii. 2. see in sect. ix. above. — v. 3. every 
man that hath this hope in him (of a resurrection) 
purifieth himself, even as he is pure. Rev. L 9. 
I John, who also am your brother, and companion 
in tribulation, and in the kingdom and patience of 

JeSUS Christ (jv ry Ba<ri\eia, v.tx) vitopovy Itjcts Xf JoYg.) Vid. 

Grot. 

XII. The wicked will not be punished till the 
resurrection. 

Matt. vii. 22, 23. Many will say to me in that 
day. Lord, Lord, have we not prophesied in thy 
name? — and then will I profess unto them, I 
never knew you : depart from me, ye that work 
iniquity, x. 15. — it shall be more tolerable for 
the land of Sodom and Gomorrah, in the day of 
judgment, than for that city. Add xi. 22. xii. 36. 
— every idle word that men shall speak, they 
shall give account thereof, in the day of judgment. 
xxv. 41. Then shall he say also unto them on the 
left hand, Depart from me, ye cursed, into ever- 
lasting fire, prepared for the devil and his angels. 
— 46. — these shall go away into everlasting pu- 
nishment. Mark viii. 38. Whosoever therefore 
shall be ashamed of me, and of my words ; — of 
him also shall the Son of man be ashamed, when 
he cometh in the glory of his Father, with the holy 
angels. Luke x. 12. — it shall be more tolerable 
in that day for Sodom, than for that city. See 



444? APPENDIX. 

John v. 28, 29. in sect. viii. John xii. 48. He that 
rejecteth me, and receiveth not my words, hath 
one that judgeth him : the word that I have 
spoken, the same shall judge him in the last day. 
Rom. ii. 5, 6. — But after thy hardness and im- 
penitent heart, treasurest up unto thyself wrath 
against the day of wrath, and revelation of the 
righteous judgment of God ; who will render to 
every man according to his deeds. 2 Thess. i. 7» 
8, 9. When the Lord Jesus shall be revealed from 
Heaven — in flaming fire, taking vengeance on 
them that know not God ; — who shall be punished 
with everlasting destruction, from the presence of 
the Lord, and from the glory of his power. 2 Pet. 
ii. 9. The Lord knoweth how — to reserve the 
unjust unto the day of judgment to be punished, 
iii. 7» — the Heavens and the earth which are 
now, by the same word are kept in store ; re- 
served unto fire against the day of judgment, and 
perdition of ungodly men. Jude 14. 15. — Behold, 
the Lord cometh with ten thousand of his saints ; 
to execute judgment upon all, and to convince all 
that are ungodly among them, of all their un- 
godly deeds which they have ungodly committed, 
and of all their hard speeches, which ungodly 
sinners have spoken against him. Rev. i. 7- 
Behold, he cometh with clouds ; and every eye 
shall see him ; and they also which pierced him : 
and all kindreds of the earth shall wail because of 
him. vi. 16, 17. And they said to the mountains 
and rocks, Fall on us, and hide us from the face 



APPENDIX. 445 

of him that sitteth on the throne, and from the 
wrath of the Lamb : for the great day of his wrath 
is come, and who shall be able to stand ? 

XIII. All this plainly shews, that the Scripture, 
in speaking of the connection between our present 
and future being, doth not take into the account 
our intermediate state in death; no more than we, 
in describing the course of any man's actions, take 
in the time he sleeps. 

Therefore the Scriptures (to be consistent with 

themselves) must affirm an immediate connection 

between death and judgment. Heb. ix. 27.— It is 

appointed unto men once to die, but after this the 

judgment See 2 Cor, v. 6, 8. in Objections. 

XIV. For this reason the Scriptures represent 
the coming of Christ as near at hand. 

Rom. xiii. 12. The night is far spent, the day is 
at hand. Phil. iv. 5. — the Lord is at hand. Jam. 
v. 8. — the coming of the Lord draweth nigh. 9. — 
the judge standeth before the door. Rev. xxii. 7- — 
Behold, I come quickly. 12.1 come quickly ; and my 
reward is with me, to give every man according 
as his work shall be. — 20. He which testifieth 
these things, saith, Surely I come quickly. 

XV. Also that he, Ms day, will come suddenly, 
as a snare, a thief, upon all the world ; and we are 



446 APPENDIX. 

cautioned to watch, and be sober, that it surprise 
us not unprepared. 

Luke xii. 40. Be ye therefore ready also ; for the 
Son of man cometh at an hour when ye think not. 
xxi. 34. — take heed to yourselves, lest at any time 
your hearts be overcharged with surfeiting and 
drunkenness, and cares of this life, and so that day 
come upon you unawares. 35.— for as a snare shall 
it come on all them that dwell on the face of the 
whole earth. 36. — Watch ye therefore, and pray 
always ; that ye may be accounted worthy to 
escape all these things that shall come to pass, and 
to stand before the Son of man. Phil. iv. 5. See 
above. 1 Thess. v. 2. For yourselves know per- 
fectly, that the day of the Lord so cometh as a 
thief in the night. 6. — Therefore let us not sleep as 
do others ; but let us watch and be sober. % Pet. 
iii. 10. — ihe day of the Lord will come as a thief in 
the night. — 12. looking for and hasting unto the day 
of the Lord. Rev. iii. 3. — If therefore thou shalt 
not watch, I will come on thee as a thief, and thou 
shalt not know what hour I will come upon thee. 
Rev. xxii. 12. 20. See above, sect. XIV. 

Objections, or Texts usually alleged to prove 
the contrary doctrine. 

I. The dead are said to speak and act. Isai. v. 
14. ib. xiv. 9, 10. Hell from beneath is moved for 



APPENDIX. 44-7 

thee to meet thee at thy coming : it stirreth up the 
dead for thee, even all the chief ones of the earth ; 
it hath raised up from their thrones all the kings 
of the nations. All they shall speak and say unto 
thee, Art thou also become weak as we? Art thou 
become like unto us? Ezek. xxxii. 21. The strong 
among the mighty shall speak to him out of the 
midst of hell with them that help him : they are 
gone down, they lie uncircumcised, slain by the 
sword, &c. 

Answ. This is a strong, but very natural and 
elegant Prosopopoeia ; of which more under Prop, 
xii. and xxvii. 

II. Gen. ii. 7. Man became a living soul. 

Answ. i. e. A living person. Gen. vii. 22. All 
in whose nostrils was the breath of life, of all that 
was in the dry land, died. 1 Cor. xv. 47. The first 
man is of the earth, earthy. 

III. Persons are said to go, or be gathered to 
their people, or fathers : or to go down to them, or 
to their children, into Sheol. Gen. xv. 15. Thou 
shalt go to thy fathers in peace, xxxvii. 35. — I 
will go down into the grave unto my son, mourn- 
ing. 

Answ. These phrases, since they are used of 
whole generations ; (Judges ii. 10.) as also of men 



448 APPENDIX. 

who led very different lives ; or, which in this case 
comes to the same thing, different from their re- 
spective ancestors ; (as in the former text) and 
whose bodies were disposed of in a different man- 
ner ; (as in the latter) or deposited in places very 
remote from each other ; (as in both cases) can 
only mean the general state of the dead; in which 
they are as often said to sleep with their fathers, 
he. to resort adplures. Vid. Cleric, in Gen. xv. 15. 
xxxvii. 35. Patrick on 2 Kings xxiv. 6. Whitby in 
Acts ii. 26, 27. Barrow on Christ's descent into 
Hell. Vol. I. p. 557. 

IV. Exod. iii. 6. I am the God of thy father, 
the God of Abraham, the God of Isaac, and the 
God of Jacob. Vid. infra ad Luke xx. 38. p. 418. 

V. 1 Sam. xxviii. 11, &c. Saul and the Witch of 
Endor. 

Answ. That this account of Samuel's appearance 
was merely an imposition upon Saul, from whose 
attendants the old woman might learn his present 
circumstances, and desperate situation, and thence 
be able to foretel his fate, without such a pretended 
information from the Prophet's Ghost; — and that 
Saul himself really saw nothing all the while, but 
judged of the whole transaction from the woman's 
story, which was framed in conformity to his own 
superstitious prejudices. See Le Clerc. Though 
we must own with this judicious commentator, 



APPENDIX. 449 

that such a silly lying practice as that of necro- 
mancy, did indeed imply the vulgar opinion of a 
separate existence, and that it commonly prevailed 
amongst the Jews, (nor might the historian him- 
self, perhaps, be altogether free from a tincture of 
the same prejudice), notwithstanding that all 
such instances of superstition were condemned 
both by the law and prophets. Isai. viii. 19. And 
when they shall say unto you, seek unto them that 
have familiar spirits, and unto wizards that peep 
and that mutter; should not a people seek unto 
their God ? — for the living to the dead ?— An pro 
vivis ibimus ad mortuos ? — qui nihil norunt de iis 
quae apud vivos fiunt. Cleric, ib. Another solu- 
tion may be seen in Dr. S. Clarke, Serm. lxxxv. 
p. 571. fol. Dubl. ed. The gross absurdity of the 
common interpretation is demonstrated in Chand- 
ler's "Life of David* B. 2. c. 16. Comp. Young. 
Diss, on Idolatry, v. 2. p. 37, &c. 

VI. 1 Kings xvii. SI, 22. And he stretched him- 
self upon the child three times, — and said, O Lord, 
I pray thee, let this child's soul come into him 
again. — And the soul of the child came into him 
again, and he revived. 

Answ. The soul here signifies life, or. perhaps 
vigour. Redeat in viscera ejus. Heb. Par. Chald. et 
Syr. Com. 1 Sam. xxx. 12. — When he had eaten 
his spirit came to him again. Add Jud. xv. 19. 

G G 



450 APPENDIX. 

VII. Psal. xxxi. 5. Into thine hand I commend 
my spirit. 

Answ. Spirit, can only mean life, as the author 
treats of nothing there but temporal adversity, ver. 
7. — thou hast considered my trouble; thou hast 
known my soul in adversities. 

VIII. Eccles. iii. 21. Who knoweth the spirit of 
man that goeth upward ; and the spirit of the 
beast that goeth downward to the earth ? 

1. Who knows the difference between them? 
Answ, No body. For, ver. 19. —that which be- 
falleth the sons of men, befalleth beasts ; even one 
thing befalleth them ; as the one dieth, so dieth 
the other ; yea, they have all one breath, ver. 20. 
All go unto one place, all are of the dust, and all 
turn to dust again. 

Or 2. If the two foregoing verses be the objec- 
tion of an atheist (as is supposed by the judicious 
writer mentioned below, p. 4*66). then (as he also 
observes) these words contain the answer, and 
4 imply, Who knows this I How can any man be sure 
of that? It is evident, the spirit of man is ascending 
upwards (is fitted for, and has a tendency towards 
things which are above this earth ; and therefore 
must be designed by its Creator for things superior 
to the mere animal life) but the spirit of a beast 
is descending downwards ; namely to the earth: 



APPENDIX. 451 

(grovels upon the earth, and is wholly confined to 
the low, animal, sensitive life ;) it is therefore 
evident man must have pre-eminence over a 
beast.' 

IX. Eccles. xii. 7. Then shall the dust return to 
the earth as it was : and the spirit shall return 
unto God who gave it. 

Answ. By spirit, the preacher can only mean life, 
in allusion to Gen. iii. 19, (In the sweat of thy 
face shalt thou eat bread, till thou return unto the 
ground ; for out of it wast thou taken ; for dust 
thou art, and unto dust thou shalt return) — unless 
we make him contradict all that he had said be- 
fore, iii. 19, 20. as also, ix. 5. — the dead know not 
any thing, neither have they any more reward. — 
10. there is no work, nor device, nor knowledge, 
nor wisdom in the grave, &c. — That such words 
mean no more in other writers. Vid. Cleric, in loc. 
and Job xxiv. 14. If he set his heart upon man, 
if he gather unto himself his spirit and his breath. 
— And that this author refers all to the last judg- 
ment Vid. ver. ult. God shall bring every work 
unto judgment, with every secret thing, whether 
it be good, or whether it be evil. Comp. Dr. Daw- 
son's answer to Steffe's argument drawn from the 
two foregoing texts, in two letters annexed to his 
Lady Moyer's Lecture, p. 249, &c. 

X. Matt. x. 28. Fear not them which kill the 

g g 2 



4*52 APPENDIX. 

body, but are not able to kill the soul : (after that 
have no more that they can do. Luke xii. 4.) but 
rather fear him, which is able to destroy both body 
and soul in hell. 

Answ. This is so far from proving such a dis- 
tinction between soul and body as implies any 
separate existence of the former from the latter; 
or its being capable of suffering in an intermediate 
state ; that it seems only intended to point out the 
great distinction between this and the next life ; 
when, in the common language, soul and body are 
reunited, and future punishments commence, to 
the everlasting destruction of both, from the pre- 
sence of the Lord, and from the glory of his Power. 
2-Thess. i. 9. Comp. 1 Cor. v. 5. and 2 Pet. ii. 9. 
and sect. V. p. 415. It may be observed here, once 
for all, that when Christ uses the common dis- 
tinction of Soul and Body, he may be conceived 
to adapt himself wholly to the popular language 
and ideas, without giving any confirmation to the 
truth SLYidjustness of them ; as when he says, a spirit \ 
(i. e. according to your own notion of it) hath not 
flesh and bones, as ye see me have, Luke xxiv. 39. 
without determining the reality of such a phantom : 
which popular way of speaking, used then on all 
occasions as the most agreeable and most intel- 
ligible, should be more carefully attended to by 
us, in order to guard against all such chimaeras as 
are too often grounded on it. In the same po- 
pular manner do the Evangelists treat some of 



APPENDIX. 4<53 

Christ's miraculous works, when they describe 
them just according to the vulgar apprehension; 
v. g. Luke vi. 19. There went virtue out of him to 
heal them all — and Mark v. 30. Jesus immediately 
knowing in himself that virtue had gone out of 
him, turned himself about in the press, and said, 
who touched my clothes? intending to denote 
his consciousness of the infirm person's want- 
ing to be cured in a private way, and accord- 
ingly making use of the superstitious means, 
vulgarly deemed effectual to that purpose, of 
secretly touching some of his garments; which 
desire of hers, Christ was pleased to comply with 
(till he had opportunity of producing her in pub- 
lic) and thereby instantly rewarded her faith in 
his miraculous power, notwithstanding the impro- 
per manner in which she had been induced to 
solicit it, as if such healing virtue could have been 
produced in, or elicited from Christ, either ma- 
gically or mechanically, and without his know- 
ledge. Vid. Cleric, et Grot, in loc. and Comp. Acts 
v. 15. where the common people entertain a like 
opinion of St. Peter's shadow. Loca, quae aut in- 
ter se aut veritati nobis repugnare videntur, com- 
mode plerumque conciliari possunt, si dicamus, 
Scriptorem sacrum non suam sententiam ubique 
expressisse, et dixisse quid res sit ; sed aliquando 
ex sententia aliorum aut ex vulgi opinione, &c. 
Wetsten, N. T. Vol. II. p. 877- This rule of inter- 
pretation may be applied to many other points be- 
side those mentioned by that author. 



454- APPENDIX. 

The same observation has been made on the 
vulgar notion of 'possessions by devils so very pre- 
valent among the Jews about Christ's time ; where 
he really cures each disorder without controvert- 
ing their opinions on the subject (which would 
have been endless, and answered no good purpose) 
but rather allows and argues from them occasion- 
ally, ad homines ; casts out these supposed devils, 
as the Jews themselves frequently attempted to 
do, and is said to rebuke them, (Mark i. 25.) in the 
same manner as he rebukes a fever (Luke iv. 19-) 
or the winds and sea. Matt. viii. 26. See Dr. 
Harwood's judicious observations on the Demo- 
niacs. New Introd. to the N. T. C. 7- § 1. On 
the same principle also several parables seem to 
be founded, as that of the rich man and -Lazarus, 
below No. xii. that of unclean spirits walking 
through dry (or desert) places; and numbers of 
them entering into one man, and dwelling there. 
Matt. xii. 45. Luke xi. 26. Comp. Mr. Farmer on 
the Demoniacs pass. 

XL Matt. xvii. 3. — there appeared unto them 
Moses and Elias talking with him. 

Answ. 1. This is either merely a vision (ver. 9.) 
— Jesus charged them, saying, Tell the vision to 
no man, which confounded the apostles : Luke ix. 
33. — Or 2. These two might appear in their own 
glorified bodies ; since it is not very clear whether 
Moses also might not have been translated, or 



APPENDIX. ±55 

rather raised again. Vid. Whitby, ib. and in Jude 
9. and Cleric, in Deut. xxxiv. 6. and in 2 Kings ii. 
11. or Fleming's Christology, p. 68, &c. 

XII. Luke xvi. 19, &c. The parable of the 
rich man and Lazarus. 

Answ. This is designed for no more than a ge- 
neral scenical description of a future state, and the 
real changes consequent thereupon ; without any 
particular reference to a fact, in either person, 
time, place, or other circumstances : And in these 
respects adapted (as is usual in such discourses) to 
the inconsistent notions of the vulgar on this subject. 
(Vid. Cleric, in ver. 23, 24.) v. g. the tormented 
person is at the same time supposed to be both 
in and out of the body, — ver. 24. send Lazarus that 
he may dip the tip ofhisjinger in water, and cool 
my tongue. — As when men are feigned to dis- 
course, &c. among worms in the grave. Isa. xiv* 
9, 10, 11. Vid. Cleric. Ezek. xxxii. 21. and lay 
their swords under their heads there, ib. ver. 27. 
See Lightf. Hor. Heb. in loc. and comp. Job xv. 
22. xxi. 32, 33. with Chappelow's commentary. 
They who can still conceive such representations 
as realities, may easily go one step farther, and 
give a literal sense likewise to the verse im- 
mediately foregoing, Isa. xiv. 8. The fir-trees re- 
joice at thee, and the cedars of Lebanon ; saying, 
since thou art laid down, no feller is come up 
against us. This has actually been done to the 



4-56 APPENDIX. 

parallel place in Ezek. xxi. 14 — 17. which (with 
some other texts as little to the purpose) is brought 
to prove a separate state. Universal Restoration, 
p. 272. n. t. A different explanation of this para- 
ble may be seen in Bates's Rationale of Or. Sin, 
c. xiii. § 6. 

XIII. Luke xx. 38.— He is not the God of the 
dead, but of the living. 

Answ. He cannot be called the God of such as 
be finally dead ; but being still in covenant with 
these, (Heb. xi. 16. — God is not ashamed to be 
called their God : for he hath prepared for them a 
city.) they in effect live to Mm. (Rom. iv. 17- — who 
quickeneth the dead, and calleth those things which 
be not, as though they were. See Parry's Defence 
of Bp. Sherlock, p. 77-) though not in reality to 
themselves, or to one another: if they did, our 
blessed Saviour's proof of a resurrection from 
thence, would be utterly destroyed. Vid. Whitby 
on Matt. xxii. 31. or the Library, No. 14. They 
are the Children of the resurrection, Luke xx. 36. 
and as sure of a future life, as if already in pos- 
session of it : in the same manner as Christ is 
termed the Lord both of the dead and living, Rom. 
xiv. 9. and as he says to the penitent thief; — 

XIV, Luke xxxii. 43. — To-day shalt thou be 
with me in paradise. 



APPENDIX. 457 

Answ. To-day thou art certain of a place with 
me in Heaven; it is a thing already done and de- 
termined : the words to-day being constantly used 
of any matter then fixed, settled, or declared ; 
though not to commence some months, or even 
ages after. Gen. ii. 17. — in the day that thou eatest 
thereof, thou shalt surely die. — Deut. ix. 1 . Hear, 
O Israel, thou art to pass over Jordan this day. 
xxix. 13. That he may establish thee to-day for a 
people unto him. Psal. ii. 7« — Thou art my son, 
this day have I begotten thee. Comp. Acts xiii. 33. 
and Heb. v. 5. with Sykes on Heb. App. i. p. 244. 
The same may be observed of inn, Cras. 

I shall add another interpretation of these words, 
from the judicious author mentioned at the end 
of this Appendix ; though it take up a little more 
room than I was willing to allow myself. ' The 
thief on the cross, I make no doubt, was ac- 
quainted with Christ, and had heard him often 
preach. For he could say, This man has done 
sfcv aroirov, nothing amiss; nothing inconsistent 
with his pretensions as Messiah. Probably he 
had been one of his followers ; and heard such 
discourses from him, as John vi. declaring what 
he had to give was eternal life, after the resurrec- 
tion. This did not suit the temporal expectations 
of many of his followers, who then left him. After 
he had left Christ, pursuing his carnal scheme, he 
fell in with robbers ; was taken, cast into prison ; 
and then, having done with all earthly hopes, he 
began to reflect upon, and relish what he had 



458 APPENDIX. 

heard from Christ; but retaining still a part of 
his Jewish errors concerning the Messiah's king- 
dom, (like the mother of Zebedee's children) he 
imagined Christ could do nothing till he was in 
actual possession of his kingdom. Lord, remember 
me when thou comest into (or in) thy kingdom, 
(gy r$ £a<nksitx <rs, Comp. Matt. xvi. 28.) and see if 
any thing can be done in favour of a poor wretch ! 
Our Lord answers, You need not suspend your 
hopes till then ; even at present, and in my low 
circumstances, I have authority to assure you that 
you shall have a place with me in paradise ; not 
in an earthly kingdom, but in paradise ; the word 
by which the Jews most familiarly and distinctly 
expressed the future state of blessedness.' / say 
unto thee this day thou shalt, he. For this last 
reading, see Coteler. Vet. Mon. Tom. III. or 
Bowyer in loc. 

XV. Luke xxiv. 39. — handle me, and see ; for 
a spirit hath not flesh and bones, as ye see me 
have. 

Answ. Alluding to the vulgar notion of ap- 
paritions, as above, v. 37. — they were terrified, 
and supposed they had seen a spirit. 

XVI. Acts i. 25. — from which Judas by trans- 
gression fell, that he might go to his own place ; 

SIS T'OV 1'OTfOV TOV iJiOV. 

Answ. 1 . Some put s£ r\$ x*j*£y lafag, in a paren- 



APPENDIX. 459 

thesis : for which reading, see the authorities in 
Bowyers N. Test. Comp. Harwood Not. in loc. 
et Kyrke Obs. Sac. 

2. If spoken of Judas, it may denote that state 
of punishment, to which his death consigned him ; 
and which was to take place at the day of judg- 
ment. 2 Thess. i. 9. 2 Pet. ii. 9. — But what re- 
lation can a soul unclothed, have to place ? 

XVII. Acts vii. 59. — they stoned Stephen, call- 
ing upon God, and saying, Lord Jesus receive my 
spirit 

Answ. i. e. my life. Col. iii. 3. With whom 
our life is hid in God. If life, either past or future, 
can be said to be hid with Christ ; why may it 
not, by the same figure, be received by him, com- 
mitted to, or deposited with, and kept by him ; as 
in 2 Tim. i. 12. and 1 Pet. iv. 19. ? 

XVIII. 2 Cor. v. 8. — willing rather to be absent 
from the body, and to be present with the Lord. 

Answ. This is strictly true, since time unper- 
ceived making no distance, or difference in the 
case, the season of each person's recompense 
really coincides with that of his death : (which is 
constantly allowed by those on the other side of 
the question, would they but as constantly re- 
member, and abide by it) and therefore to be 
absent from our natural body, is to be clothed 



4:60 APPENDIX. 

with a spiritual one : to depart hence is to be with 
Christ, ib. v. 4. tee that are in this tabernacle do 
groan, being burdened ; not for that we would be 
unclothed, but clothed upon, that mortality might 
be swallowed up of life. — That St. Paul hath no 
thought of an intermediate state, is plain from the 
first four verses. (We know that if our earthly 
house of this tabernacle were dissolved, we have 
a building of God, an house not made with hands, 
eternal in the Heavens : For in this we groan 
earnestly, desiring to be clothed upon with our 
house which is from Heaven : if so be that being 
clothed, we shall not be found naked, &c.) As 
also from v. 10. plainly referring all to the general 
judgment. See this text, together with the con- 
text, judiciously explained by Dr. Dawson at the 
end of his Lady Moyers 'Led. p. 267, &c. Comp. 
Alexander's Paraphr. on 1 Cor. xv. p. 35, 36. who 
has demonstrated that the phrase being absentfrom 
the body can have no relation to an intermediate 
state, but rather denotes the life of Saints after the 
Resurrection. 

The same reply serves for — 

XIX. Phil. i. 21,— 24.— to me to live is Christ, 
and to die is gain : — yet what I shall choose, I 
wot not : For I am in a strait betwixt two ; having 
a desire to depart, and to be with Christ, which is 
far better. Nevertheless, to abide in the flesh is 
more needful for you : 

i.-e. It would be better for me to be imme- 



APPENDIX. 461 

diately released from all my labours ; since this 
to me would be an immediate entrance into the joy 
of my Lord ; though to others, who abide in the 
flesh, that day is at a distance ; and at a greater 
distance from each 9 the longer he so abideth ; 
notwithstanding that this great day, (if we may 
be allowed to distinguish between time relative, 
and absolute) is in itself one and the same to all: 
neither shall they who die first in that sense, 
attain to it the soonest ; nor shall they that re- 
main alive to the coming of the Lord, prevent, 
precede or anticipate them which are asleep. 1 
Thess. iv. 15. That the Apostle could not be with 
Christ in any intermediate state, is fully made out 
by Alexander in his explanation of this passage, 
Paraphr. on 1 Cor. xv, p. 37, &c. 

XX. 2 Cor. xii. 2. I knew a man in Christ — 
(whether in the body, — or whether out of the 
body, I cannot tell — ) such an one caught up to 
the third heaven. 

Answ. This is a vision, [v. 1. — I will come to 
visions, and revelations of the Lord,~] in which, 
things were represented in so lively a manner, as 
to leave it doubtful, whether they had not been 
really seen and heard ; in which he was quasi 
raptus extra se. vid. Philo, ap. Wetsten, in loc. 
and Farmer on Chrisfs Temptation, not. u. p. 21. 
22. or Benson, Hist, of the first planting the 
Christ. Eel. V. ii. p. 7- 2d ed. 



4-62 APPENDIX. 

XXI. Eph. iv. 9. Now that he ascended, what 
is it but that he also descended first into the lower 
parts of the earth ? sis ta Kocrcots^a, nqs yy;. 

Answ. i. e. at his incarnation. Vid. John iii. 13. 
— no man hath ascended up to Heaven, but he 
that came down from Heaven; even the Son of 
man which is in Heaven, viii. 23 — ye are from 
beneath, I am from above ; ye are of this world, I 
am not of this world. 

XXII. 1 Pet. iii. 19- By which also he went 
and preached unto the spirits in prison, roi$ ev <puAax>j 

ZtfVEVfJMHri. 

Answ. Some copies have ^yev^oiln the other read- 
ings refer only to the time of Noah, a preacher of 
righteousness to those persons, that were then tied 
and bound with the chain of their s'ms. Isa. xlii. J. 
To open the blind eyes, to bring out the prisoners 
from the prison, and them that sit in darkness, out 
of the prison-house, vid. Lowth, ib. lxi. 1. The 
spirit of the Lord God is upon me, because he 
hath anointed me to preach good tidings unto the 
meek ; he hath sent me to bind up the broken- 
hearted ; to proclaim liberty to the captives ; and 
the opening of the prison, to them that are bound. 
Vid. Whitby, App. to Acts ii. 27. — That mvsv^ala 
may mean only persons, as in 1 Tim. iv. 1. w$ovsxpvres 
mvevficwi tzxavoig, see No. I. above. 



APPENDIX. 463 

XXIII. 1 Pet. iv. 6. For this cause was the Gos- 
pel preached also to them that are dead. 

Answ. i. e. to those who were spiritually dead, 
or dead in trespasses and sins. Ephes. ii. 1. 6 By 
the dead I would understand wicked persons, 
especially the wicked heathen referred to, v. 4. and 
who, v. 6. are said to walk according to men in the 
flesh. — So is the word used, Matt. viii. 22. Luke 
ix. 60. 1 Tim. v. 6. Rev. iii. 1. And it is par- 
ticularly used concerning the Gentiles, Ephes. ii. 
1. &c. and v. 14, and Col. ii. 13/ Benson in loc. 

XXIV. Heb. xi. 40. God having provided some 
better thing for us, that they without us should 
not be made perfect. 

Answ. The word TsAe<w:W<, here laid hold of to 
support the notion of some imperfect conscious- 
ness supposed to continue in an intermediate state, 
rather makes for the contrary, since it implies that 
neither those famous worthies whom the Apostle 
had been speaking of, nor by consequence any 
others, who are fallen asleep, shall enjoy the 
benefit of their reward in any sense till they 
awake together at the general resurrection; pa- 
rallel to 1 Thess. iv. 15. and those other texts 
produced above No. IX. Or it may signify the 
same as itkyQwrovtou. Rev. vi. 11. till their number 
be completed ox fulfilled, which comes to the same 



464« APPENDIX. 

thing, and is equally foreign to the present ques- 
tion. 

XXV. Heb. xii. 13. — to the spirits of just men 

made perfect ; zsvsvpcitri Sikolivov rersXsicvfxsvoov, 

Ansxv. Either ye shall have access to those who 
have finished their course, i. e. when they have 
access to God, after the final judgment; — or 
approach to the disposition of such as have at- 
tained to the height of holiness and virtue. John 
xvii. 23. 1 John iv. 17. For the latter sense of 
the word, see sect. vii. No. 5, and 6. p. 420. 

XXVI. Sodom and Gomorrah are set forth for an 
example, suffering the vengeance of eternal fire. 

Ansrv. ( St. Jude did not mean that those wicked 
persons were then, and would be always burning 
in hell-fire. For he intimates that what they suf- 
fered was set forth to public view, and appeared 
to all, as an example, or specimen, of God's dis- 
pleasure against vice. The fire which consumed 
Sodom, &c. might be called eternal, as it burned 
till it had utterly consumed them. — A fruitful 
plain was turned into cinders, and the vestiges, or 
marks and traces of that desolating judgment 
remained to that time ; do yet remain ; and are 
likely to remain to the end of this world.' Benson 
in loc. 



APPENDIX ±65 

XXVII. Rev. vi. 9. 10. — when he had opened 
the fifth seal, I saw under the altar the souls of 
them that were slain for the word of God, and for 
the testimony which they held. And they cried 
with a loud voice ; saying, How long, O Lord, 
holy and true, dost thou not judge and avenge 
our blood on them that dwell on the earth ! 

Answ. An elegant prosopopoeia, where the lives 
of martyrs are represented as a sacrifice, accept- 
able to God, which from the altar calls for ven- 
geance ; like the blood of Abel. Heb. xii. 24. A 
like prosopopoeia may be seen in Ps. xvi. 9. My 
flesh shall rest in hope. Vid. Whitby in Acts ii. 
%f. and Comp. No. I. p. 446. 

XXVIII. Rev. xiv. 13. Blessed are the dead 
which die in the Lord, from henceforth; — that 
they may rest from their labours, and their works 
do follow them. 

Answ. kitoL^n, on which the stress is laid, maj 
either be joined to the following word, as some 
copies have it ; with our English margin : [from 
henceforth saith the spirit ; yea] or to the fore- 
going one, wnoOvr^Kovrss ; and so signify, from 
henceforth they may be deemed happy, who are 
removed from the evils coming on the earth, ver. 
19, 20. parallel to Numb. xi. 15. And if thou 
deal thus with me, kill me, I pray thee, out of 
hand, if I have found favour in thy sight; and 

H H 



166 APPENDIX, 

let me not see my wretchedness. 2 Kings xxii. 
20. — I will gather thee unto thy fathers ; and 
thine eyes shall not see all the evil, which I will 
bring upon this place. So 2 Chron. xxxiv. 27> 
28. Eccles. iv. 1, 2. — they had no comforter ; — 
wherefore I praised the dead, that are already 
dead ; more than the living, which are yet alive. 
Isa. lvii. 1, !2. none considering, that the righteous 
is taken away from the evil to come. He shall 
enter into peace. Comp. Wetsten in loc. 

This may seive for a specimen of such texts, as 
are usually alleged on the other side of the ques- 
tion ; all which will, I believe, appear even from 
these short remarks upon them, to be either quite 
foreign to the point, or purely figurative; or 
lastly, capable of a clear, and easy solution, on 
the principle above-mentioned ; viz. that the times 
of our death and resurrection are really coin- 
cident. Nor can such ever fairly be opposed to 
the constant, obvious tenor of the sacred writings ; 
and that number of plain, express passages already 
cited. 

I only observe farther, that all philosophical 
arguments, for the contrary tenet, drawn from 
our notions of matter, and urged against the pos- 
sibility of life, thought, and agency being so con- 
nected with some portions of it as to constitute a 
compound Being*, or mixed person, are merely 

* Bp. Sherlock, Disc, ii. p. 8(5. Disc. Hi. p. 114. 



APPENDrx. 467 



grounded on our ignorance ; and will prove equally 
against known fact, and daily observation ; in the 
production of various animals ; [oviparous and 
vegetable ones particularly] (k); as against the 



(k) See Ellis's Nat. Hist, of Corallines; of Spunges, Ph. 
Trans. Vol. LV. XXXI. add Vol. LVII. Pt. ii. XL. and 
Hughes's Animal Flower. Nat. Hist, of Barbadoes, B. ix. p» 
293. Guertner's Urtica Marina. Phil. Trans. Vol. LII. P. i. 
No. xiii. and Baster, de Zoophytis, ib. No. xxi. p. 108. or 
Bonnet, Sur les Corps Organises, passim. Comp. Cranizs Hist, 
of Greenland, B. ii. c. 3. s. 13, or Spillanzain slZssay on Animal 
reproductions : and a curious paper on the generation of Aphides. 
Phil. Trans. Vol. LXI. No. xxii. With Diquemares Ess. on 
Sea Anemonies, Ph. Trans. V. LXIII. Pt. ii. No. xxxvii. — and 
Muller Hist, of Animals, &c. Leipsic, 1774, or a late account 
of the Madrepore's Voyage to the Isle of France. Lett. xxix. 
That the same observation may be carried much farther than is 
usually apprehended, see Bononiens. Acad. Comment. Tom. 
II. Pt. i. p. 122, &c. De Frumento. — But a more compre- 
hensive view of this curious subject may be had in Dr. Wat- 
sons Essay on the Subjects of Chemistry, printed A. D. 1771. 
Some perhaps may get a little insight into the nature of animal 
life by contemplating it as thus mixed and incorporated with 
the vegetable. Others may have a like view from considering 
the case of such persons as have been brought to life again 
after the lungs were collapsed, the circulation stopped, and to 
all ends and purposes the soul appeared (as the phrase is) to 
have taken leave of its body. Vid. Memoirs of the Dutch 
Society for recovering drowned persons. The like may be in- 
ferred from some remarkable cases of a long interrupted con- 
sciousness in various disorders, particularly that of six months 
mentioned by Crousaz, and cited by Dr. Beattie [Essay on 
Truth, p. 83,] though he produces it for a very different pur- 
pose, and appears throughout, like some others of his country- 
men, entirely devoted to the old doctrine of abstract imma- 
terial substances and their immutable identity, of innate senses, 
implanted instincts, &c. for want probably of having read any 

H H 2 



168 APPENDIX. 

union of two such heterogeneous principles, as 
those of our own mind and body are supposed 
to be. 

Try any of these arguments [y. g. that from ex- 
tension* divisibility* or the vis inertice*~\ and see 
whether such a parallel do not strictly hold : — 
whether these same qualities* or powers* may not 
be in such a manner united with the vital ones, 
as to act on and influence each other, full as well 
as the different substances* or subjects of them ;— 
whether the very same difficulties do not lie against 
a communication in each case ; — or whether the 
word substance helps any thing at all toward a 
solution of them (a). He that carefully attends 



thing written lately on the present subject, which might, I 
apprehend, lead them to a more just and natural way of phi- 
losophising. , 

(A) One of the most candid and ingenious advocates for an 
intermediate state, after he had judiciously exploded the 
Scholastic notion of Substance as wholly needless, [Watts* & Logic, 
p. 14.] finds it convenient here again to introduce something 
like that, under the name of principle, in order to support his 
notion of the abstract, independent nature of the human soul ; 
by assigning one such principle for life, and a different one for 
thought, and agency ; and he might with equal propriety have 
assigned another for vegetation, sensibility, &c. and set up each 
of these on its own bottom, as a distinct existence * or such as 
might be supposed to continue in a state of separation from all 
the rest. If this be not multiplying causes without necessity, it 
is hard to say what is. I shall give the passage at length, not 
with any design of exposing that very worthy author, but 
merely to show the weakness and futility of such conjectures, 
as some of the best philosophers are forced to adopt, while 
they are building new systems of pneumatology, to bolster up 



APPENDIX. 469 

to the workings of nature, and sees from whence 
the various ideas rise in every being, and how oft 
the several classes of beings run into each other ; 
will not find very much weight in arguments 
founded upon ontological distinctions only. And 
were there a thousand such, all tending to establish 
an essential difference between these two ex- 
istences ; at most they could only show, that the 
former of them might possibly be conceived to 
subsist apart from the latter ; i. e. be sustained 
in a new manner, and with new properties or per- 
fections, by the Deity; but whether he will ac- 
tually so sustain it, can, I apprehend, be known 
only from his word; which represents the thing, 
we see, in quite another light : nor indeed ever 
seems to countenance these nice speculations, by 

an old scholastic hypothesis; and trying to ground these on 
some of the most popular expressions in a sacred writer. < As 
I acknowledge I am one of those persons, who do not believe 
that the intellectual spirit, or mind of man, is the proper prin- 
ciple of animal life to the body ; but that it is another distinct, 
conscious being, that generally uses the body as a habitation, 
engine, or instrument, while its animal life remains ; so I am 
of opinion, it is a possible thing for the intellectual spirit, in a 
miraculous manner, by the special order of God, to act in a 
state of separation, without the death of the animal body; 
since the life of the body depends upon breath and air, and the 
regular temper of the solids and fluids of which it is composed. 
And St. Paul seems to be of the same mind, by his doubting 
whether his spirit was in the body or out of the body, while it 
was rapt into the third Heaven, and enjoyed that vision; his 
body being yet alive. 2 Cor. xii. 2, 3.' Essay toward a proof 
of the separate State of Souls. Watts s Works, Vol. I. p. 52 I. 
As we have here a living body, while the soul is separated from 



470 APPENDIX. 

treating of man in any such intricate, abstracted 
way. Let those, who esteem it their great wis- 
dom so to do, go and learn what that meaneth, which 
our blessed Saviour says, in answer to a subtle 
query of the same kind : Ye do err, not knowing 
the Scriptures, nor the power of God. Matt. xxii. %Q. 
Mark xii. 24, 27. 

Give me leave to subjoin the sentitnents of a 
very pious, worthy divine, eminently well versed in 
the Scripture-language ; I mean the late Rev. Dr. 
Taylor, whom I consulted on this head, and who 
returned the following answer : ' I have perused 
your papers upon an important subject, which 
wants to be cleared up ; and which cannot well be 
crowded within the narrow limits of a note; but 
richly deserves to be expatiated upon in a distinct 
treatise. — They comprehend two points, one rela- 
tive to the nature qf the human soul, or spirit, so 
far as revelation gives us any light; the other, 
concerning that state to which death reduces us. 
From the collection of Scriptures under the first 
of these heads, I think it appears, that no man can 
prove from Scripture, that the human soul is a 
principle, which lives, and acts, or thinks inde- 
pendent of the body. — As to the other, the ques- 



it ; so, p. 343, we find separate souls supposed to be in the same 
state qf immemorial consciousness [or thought without remem- 
brance] as the soul is tvhile the body is in the deepest sleep ; i. e. 
so far as relates to us, — to all ends and purposes of personality ; 
and for aught we either do, or ever can know, in no state of 
consciousness at all. 



APPENDIX. 471 

tion is, Do the souls of men, when they die, im- 
mediately enter either upon a state of glory in 
Heaven, or upon a state of misery in the place of 
torments ; and continue conscious, enjoying, or 
suffering, in the one or the other state, till the 
resurrection? Or do they remain dead, without 
thought, life, or consciousness, till the resurrec- 
tion? Revelation alone can give an answer to 
these queries : for whatever the metaphysical na- 
ture, essence, or substance of the soul be, (which 
is altogether unknown to us,) it is demonstratively 
certain, that its existence, both in the manner and 
duration of it, must be wholly dependent upon the 
will and pleasure of God. God must appoint its 
connexion with and dependence upon any other 
substance ; both in its operations, powers, and du- 
ration. All arguments, therefore, for the natural 
immortality of the soul, taken from the nature of 
its substance or essence ; as if it must exist and 
act separate from the body, because it is of such a 
substance, &c. are manifestly vain. If indeed we 
do find any thing in the faculties and operations of 
the mind, to which we are conscious, that doth 
show, it is the will of God that we should exist in a 
future state, those arguments will stand good. 
But we can never prove, that the soul of man is of 
such a nature, that it can and must exist, and live, 
think, act, enjoy, &c. separate from, and inde- 
pendent of, its body. All our present experience 
shows the contrary. The operations of the mind 
depend, constantly and invariably, upon the state 



47 c i 



APPENDIX. 



of the body; of the brain in particular. If some 
dying persons have a lively use of their ra- 
tional faculties to the very last, it is because 
death has invaded some other part ; and the brain 
remains sound and vigorous. — But what is the 
sense of revelation ? You have given a noble col- 
lection of texts, which show it very clearly. — The 
subject yields many practical remarks, and the 
warmest and strongest excitations to piety.' 

But it might look like begging the question, 
should we draw out all these in form, together 
with the consequences of this doctrine, in regard 
to either Papist or Deist; till the doctrine itself, 
which has been so long decried by the one, and so 
frequently disgraced by the other, shall appear free 
from the various prejudices that attend it ; and be 
at last understood to have a fair foundation in the 
scriptures, by which we Protestants profess to be 
determined ; and when we have duly examined 
them, may possibly discern, that the natural im- 
mortality of the human mind is neither necessarily 
connected with, nor to a Christian, any proper 
proof of, a future state of rewards and punish- 
ments. 

I shall conclude with a testimony, which the 
above mentioned truly candid and conscientious 
writer bears to his adversary, in this point. Re- 
marks, annexed to the Scr. Doctr. of Or. S. p. 5. 
* I think he is perfectly just in affirming, that the 
death threatened to ddamw&s a total forfeiture and 
extinction of life ; and that our present life, and the 



APPENDIX. 473 



resurrection from the dead, is owing to the grace 
of God, in a Redeemer : for this he has good evi- 
dence in Scripture ; and honestly deserves the 
public thanks of the Christian world, for asserting 
it. For the removal of error, whatever our pre- 
judices may suggest, is so far from being hurtful, 
that it is of great service to religion/ To the same 
purpose are Alexander's very just Observations on 
1 Cor. xv. p. 41, &c. 



475 



POSTSCRIPT 



Since these few hints upon the present subject 
have produced a controversy, which may pro- 
bably be carried a good deal farther, (though 
from what has been advanced on the other side, 
I have found no reason to make any material 
alterations in the foregoing Discourse and Ap- 
pendix), it might perhaps be now no improper 
time to set some of the consequences of this and 
the opposite doctrine in a fuller light; in order 
to bring the true state of the question into view, 
and thereby at length remove some of those 
heavy prejudices, which use to lie against it. 
But as this seems to be done sufficiently in a 
short account, published by me in the Monthly 
Review, for June 1^57, I shall take the liberty to 
insert the conclusion of that paper, and refer the 
reader to the rest. 

As to the consequences of the present question, 
about which some well-meaning people seem to 
have mighty apprehensions, it appears that on 
the one side, there is nothing more than a tem- 
porary cessation of thought, which can hurt no- 
body, except the self-interested papist; whose 



476 



POSTSCRIPT. 



very gainful system of purgatory is indeed, by 
this means, most effectually overturned ; or the 
self-sufficient deist, whose claim to an inherent 
principle of immortality, set up for him, as we 
have seen, by some misjudging Christians to 
their own loss, is shown to be no less vain, and 
groundless. 

But on the other side there is a manifest de- 
rogation from, if not a total subversion of, that 
positive covenant, which professes solely to en- 
title us to everlasting life. All proper and con- 
sistent notions of death, a resurrection, and future 
judgment, are confounded ; in fine, all the great 
sanctions of the Gospel rendered either unin- 
telligible or useless. These and a thousand 
other difficulties do we bring upon ourselves, in 
order to introduce a new scene of existence ; 
which, as it was of our own invention, we might 
dress up as we pleased ; yet have been somewhat 
unhappy in the decoration. For when we are 
raising a foundation for it, by our reasonings on 
the exalted powers of a refined, immaterial prin- 
ciple, we make that principle more pure and 
perfect than can be conceived in any embodied 
state, yet all the while imagine it to be in some 
sort of body, and of a certain shape ; and furnish 
it with a suitably refined vehicle, for its shekinah, 
or habitation. 

But alas ! when we review this sublime, airy 
mansion, and begin to compare it with the scrip- 
ture account of the dead, it sinks again into some 



POSTSCRIPT. 47? 

subterranean limb us, or prison ; we are forced to 
reduce it all to a state of existence so extremely 
low and imperfect, that it lies in fhe very next 
line to non-existence, a middle state between 
something and nothing; and to all valuable pur- 
poses, so wholly insignificant, as to leave every 
one just in the same situation in which it found 
him, with regard to any kind of moral use, or 
spiritual improvement whatsoever. If this then 
be the case with the present system, and it cost 
so much to establish it ; — if, for the sake of sup- 
porting such an idle, incoherent scheme, we have 
been giving up the peculiar benefit, and some of 
the principal parts of Christianity : — if we have 
complimented natural religion with all the dis- 
coveries, and all the privileges, that belong to 
revelation, it is no wonder that the warm con- 
tenders for the former of these institutions, have 
so indifferent an opinion of, and are so uncon- 
cerned about, the latter ; — and that we have 
gained so little ground upon them in our late 
defences of it. If this, I say, be the case, it is 
surely right to look about us, and see whether 
things cannot be put upon some better foot. If 
we have hurt our own cause, and corrupted Chris- 
tianity, by an impure mixture of human wisdom, 
falsely so called, or by the dregs of heathen fthi- 
losophy, — designed perhaps to enliven and exalt, 
but always tending to debase and poison it (m) ; 

(m) Thus, for instance, when we lost sight of the original 



4*78 POSTSCRIPT. 

if we nave disguised the face of it, or rather sub- 
stituted something else in its room ; and thereby 



obvious meaning of the word Death, as implying a cessation of 
all natural life, or being a real dissolution and destruction of 
the whole man ; to make something of his sentence, adequate, 
as we imagine, to the solemnity with which it was denounced, 
we were obliged to turn this into a moral Death, or vicious 
depravation of his noblest part, the soul ; an inherent principle 
of corruption, derived in the grossest sense, ex traduce, whereby 
even little children (whom our benevolent Lord blesses, and 
whose amiable innocence he proposes as a proper temper for 
all the members of his kingdom, Mark x. 14, 16.) become 
objects of God's wrath, and liable to eternal torments, for no 
other fault except that of being born in unhappy circum- 
stances. 

It may likewise merit consideration^ whether our keeping in 
view the proper sense of the first Death denounced in general 
to the race of Adam, may not direct us to the true import of 
that second Death, which is threatened to all hardened and 
incorrigible sinners, after some temporal punishment, [Matt. xi. 
24. Luke xii. 47 -~] to be inflicted everlastingly in the lake which 
burneth with Jtre and brimstone. Rev. xxi. 8. or as our blessed 
Saviour has repeatedly expressed the same thing, in hell, and 
the fire that never shall be quenched. Mark ix. 43, 46, 48. 
Where it is remarkable, that he adheres invariably to the last 
words of Isaiah describing the fate of all such adversaries to 
God, upon their final overthrow; and which, perhaps may be 
tolerably understood by the annexed interpretation. And they 
shall go forth, and look upon the carcases of the men that have 
transgressed against me; Jbr their worm shall not die, neither 
shall their fire be quenched, and they shall be an abhorring unto 
alljlesh. 

The prophet evidently alludes to the common custom of con- 
querors ; who, having gained a decisive battle and driven the 
enemy out of the field, go forth to view the slain ; whose dead 
bodies shall, according to the two different ways of disposing 
them, either be interred, and so eaten up with worms, which 
continue preying on them while there is any thing to devour ; 



POSTSCRIPT. 479 

put arms into the hands of infidels, which they 
have used but too successfully against us ;— if 
this be so, I ask whether it is not high time to 
examine our Bibles ; and try to exhibit the true 
Christian plan, as it is there delivered, — and abide 
by it ?— to consider, whether we may not safely 
trust it to its own original basis, without any of 
those rotten props and clumsy buttresses, which 
after-ages have been building up for its support ? 
Whether we may not safely rest upon that solid 
rock of a resurrection, and trust to its support 
without any of those visionary prospects, which 
imagination is ever apt to furnish us with ; but 
which will ever fail us on a thorough trial? — 
Whether this shield of faith is not sufficient to 
protect us, and if relied on, would not make our 
posture of defence more easy and commodious ? 
Nay, whether by this means we might not be 
able to remove the seat of war into the enemy's 
quarters — drive the adversary out of all those 
holds, which we have so long yielded to him, 
and from whence he has constantly annoyed us 
— strip him of all that armour, in which he now 
boasts, and plunge him into that abyss of dark- 
ness and despair, out of which the feeble forces of 
his own frail reason cannot rescue him, nor any 



or burned in a fire, that ceases not till they be utterly consumed 
and reduced to ashes ; and thereby become a lasting monument 
of Divine Justice, and a warning to the rest of the world. 



480 POSTSCRIPT. 

prospect of relief be found, till, conscious of his 
natural weakness and mortality, he becomes con- 
vinced of the want of some supernatural strength, 
to support him under all the doubts and terrors 
incident to it; till at length he sees the necessity 
for some superior guide, (as every serious atheist 
soon must,) to conduct him through this gloomy 
shade of death, and set himself in good earnest 
(as it is hoped all such will) to seek after that 
light which came down from above ; and which 
alone can lead him to the light of everlasting life. 

Some part of the same Author's apology pub- 
lished in the Monthly Review for May, I76O, when 
he took leave of this subject, may perhaps not un- 
seasonably be here repeated, and serve for a con- 
clusion of the whole. When he ventured to revive 
this dreaded doctrine, and attempted to rescue 
it from some of the ugly consequences usually 
ascribed to it, he was induced to offer such hints, 
both from Scripture and Reason, as might enable 
those that were disposed to view the subject with 
impartiality, in either light, to come at a fair de- 
cision : and accordingly, he received a very candid 
letter in print, on that occasion, from a worthy 
clergyman, the Rev. Mr. Bristed, which con- 
vinced him, that this and all points of the same 
kind, if treated in the like calm and dispassionate 
way, might soon be brought to a satisfactory con- 
clusion, without endangering the public peace, 
and that all such authors as differed in their inter- 



POSTSCRIPT. 481 

preting some parts of scripture, might nevertheless 
unite in the genuine spirit of it, by bearing with 
and assisting one another in love. But if in this 
case he has judged wrong of the general disposition 
of the public, who may still be of opinion, that 
some prudential reasons render it improper for any 
such questions to be agitated at this day, he readily 
submits to better judgments, not affecting to ap- 
pear singular, or be thought wiser than his su- 
periors. He is very far from being contentious ; 
yet has an ardent desire of doing some service to 
the cause of Christianity in this day of distress, 
when it is closely attacked on all sides, and ever 
with most success through that impure mixture 
of human doctrines and heathen traditions, by 
which it appears to have been long greatly dis- 
guised and grievously defiled : and he cannot but 
esteem it his duty to promote and encourage 
every modest inquiry, how far this may be really 
the case, and what may prove the method most 
effectual to relieve it. He hopes to be excused 
for dwelling so largely on these two capital points, 
our Fall in the first, and our Recovery by the 
second Adam; together with that account of our 
frame and destination, which he conceives to have 
a just foundation in the Scriptures, and to be of 
consequence in explaining the true use and import 
of Christianity, as there delivered; and how far 
he has succeeded in this endeavour, he now leaves 
to the public judgment, without more debate; be- 

i i 



■\:8 C 2 POSTSCRIPT. 

ing not very eager of obtruding his sentiments, 
where they are observed with reluctance ; or fond 
of forcing his way through a crowd of adversaries ; 
or pleased with continuing in a situation like that 
of the Jews under Nehemiah, obliged to work with 
one hand in the rubbish, and with the other to hold 
a weapon. 

He had such a favourable opinion of the present 
times as to make some trial of their disposition ; 
and was tempted to rely upon that liberty of pro- 
phesying, which appears to be wisely indulged by 
our governors, to their own honour, and the com- 
mon benefit ; and which has remarkably accele- 
rated the progress of religious as well as all other 
knowledge in this, above any former age : but if 
he has mistaken either their Temper, or his own 
Talents, which is very possible ; presuming too 
much on appearances, and pushing matters be- 
yond what even the present times, greatly im- 
proved as they most certainly are within our 
memory, will bear : if he has deviated too far 
from the common road, so as to have given un- 
necessary offence to those that are otherwise 
minded ; such will find him willing to make all 
the reparation in his power, by assuring them that 
they may rest secure as to him, from any more 
disturbance of this kind; since he is equally un- 
willing, to rob any good men of the satisfaction 
they enjoy in popular opinions, as to expose him- 
self to popular odium by persisting farther in 



POSTSCRIPT. 483 

drawing the Saw of contention upon this or any 
other point of unavailing controversy. [Comp. 
$. Bourn's Advertisement prefixed to his Dis- 
courses in 2 Vols, with Serm. x, xi, &c. and the 
late excellent piece, entitled, A short historical 
View of the Controversy, 2d ed. or A "warning 
against Popish Doctrines, 1767> or Dr. Priestley's 
Institutes, V. 3. Pt. 3. Sect. 4.] 



i i 



INDEX. 



Abel, the distinction between his offering, and that of Cain, on 
what founded, p. 57. A proof that animal sacrifice was ap- 
pointed by the Deity, ibid. 

Abilities of persons in general suited to their state, 9, 10. An 
equality in them would be prejudicial to society, 11—15. 

Abimelech, two kings of Gerar of that name; show a proper 
sense of religion in Abrahams time, 81. 

Aborigines, the pretence of being such in any people founded 
on their ignorance, 238, 239. 

Abraham, the reason of his call, 76 — 81. The general cove- 
nant with his seed, 77, especial one with part of them, ib. 
note. These two very consistent, 78. Selected for his singular 
piety, 77. Distinguished for the common benefit of man- 
kind, 78. A fit instrument for conveying the true religion 
to the nations round him, 78, 79, Converses on that subject 
with the Egyptians, 78. Some who call themselves his de- 
scendants there to this day, ib. note. Famed for a reformer all 
over the East, 79. The Lacedemonians retain the memory 
of him above 1600 years, ib. note. Brachmans probably de- 
scend and derive their name from him, ib. Persians keep 
pretty clear of gross idolatry by his means, ib. He was let 
into the various counsels of the Almighty, 79. The punish- 
ment of the four wicked cities, ib. and note. The redemp- 
tion of mankind, 79. The plan of it probably exhibited to him 
on the very place where Christ suffered, 80, note. The true 
doctrine preserved and propagated by his family, 80. Di- 
vine revelations not wholly confined to them, 81 . Pays homage 
to Melchizedeclc, or the patriarch Shem, 81. Confines his 
view for some time to temporal prospects, 93. State of re- 
ligion in the world about his time, 93, 94 1 . 



486 INDEX. 

Absolute perfection, in what sense it maybe ascribed to the law 

of nature, 4, 5. 
Academies flourish among the Jews in the most corrupt times of 

their government, 142. How many in Jerusalem , ib. note. 
Acta of the Roman procurators, 147, note. 

Action often implied in the attainment of knowledge, 20, 21 » 
Hence the pleasure accompanying such attainment, 21. Re- 
velations by action, 86, 87. 
Adam, his state of innocence, 53, 54. Held frequent commu- 
nication with the Deity, ib. This interrupted on his fall, 54, 
55. His notions of religion, 65 — 67. A system of morality 
supposed to be delivered to him, 61, note. Evidence of his 
being the first man, 65, note. Instructed by oral revelation 
rather than inspiration, 53, 54. Directed to a form of wor- 
ship by sacrifice, 55 — 57. What that implied, ib. notes. 
What his curse, 54, 55. 127. 374. 376. Opposed to Christ, 
who reverses it, 376, 377. What he might learn from the 
translation of Enoch, 68. Not superior in knowledge to his 
posterity, 71. A state of more toil became necessary on 
his fall, 228. How many generations between him and King 
George I, 239, note. 
Adrian. See Hadrian. 

Adultery, trial for it alluded to by Christ, 355, 356, note. That 
abolished by the Sanhedrim, 356, note. Common among the 
Jeivs in Christ's time, who taxes them with it, ib. — Not 
the sole ground of divorce, 362. 
^Esculapius, the tradition of his going about the country ft with 
a dog and a goat, 248, note. Shows in what a low state 
physic was in his day. ib. The same evident from the notion 
of a god of physic, his temple, &c. ib. See Medicine. 
Affections, whence they arise, 11. Whence their diversity, z&. 
Age in which Christ came, the circumstances of it, 170 — 172, 
the most knowing, 148, and most wicked, 132, 133, especially 
in Judea, 159, 160. These two things not inconsistent, 145. 
Testimonies of the fact, 131, 132. One of the reasons 
thereof, 132. Proofs of the Roman wickedness, ib. Fittest 
for such an institution, as it wanted it most, both in morals 
and religion, 134 — 140, was most able to receive and propa- 
gate it, 143 — 146, best qualified to examine it, 148. 154, con- 
firm and convey it to posterity, 155. 157- The character 



ikdex. 487 

and circumstances of the Jews suited to that particular time, 
159—163. 

Age, golden, what, 228, 229. 

Age of men. See Longevity. 

Age of the world, compared to that of a man, 46, 47, advancing 
in perfection, ib. by slow degrees, 47, 48. State of the first 
ages, 256, 257. Their notions of religion suited thereto, 
257. Their prospect of a redemption, ib. Means of pre- 
serving it in their minds, 258. 

Agency inconsistent with a fixed immutable state of nature, 17» 
note. 

Air, whether less temperate than heretofore, 232. 

Alcoran. See Mahometans. 

Alexander comes to Jerusalem, 110, admits many Jews into 
his army, ib. his empire on its dissolution dispersed the Greek 
philosophy all over Asia, 199. 

Alexander (Mr.), 460, 461. 

Allegory, Christian writers borrow that way of interpreting 
Scripture from Philo, 178, 179, note. 

Allix (Dr.), 100, note, 117, note, 152, note. 

Allusions made by Christ to the things before him, the time of 
the day, season of the year, synagogue-service, solemnities, 
&c. 339—354. 

Alphabetical writing, when first discovered, 165, 166. See 
Letters. 

Americans, reflections on their barbarity to captives taken in 
war, 273, note. Not made wicked first by Christians, 35, 
note. 

Amusements. See Elegance. 

Analogy between religion and the course of nature, holds in 
respect to various improvements, 204. By it we argue from 
this state to another, 289. 

Anatomy, its state among the ancient Egyptians, 247, note. 

Ancients, who properly such, 225. The reverence due to 
them, 183, note, found to be less knowing the more narrowly 
their state is looked into, 241. The gigantic taste prevailed 
both in their arts and frame of government, ib. 242, note, ex- 
celled in general by the moderns, 250, 251. Whether they 
were superior in point of genius, 255, note. How we may be 
said to outlive them, 250, note. 



488 INDEX. 

Angels appear to Adam, 53, 54?. 65, and to the patriarchs, 81, 
82. 88, 89, to Balaam in a vision only, according to Mai- 
monides, 86, note, often seen in the infancy of the world, 60. 
65. 88. Necessity for it, 64. 177. 

Animal food used from the beginning of the world, 59, 60, 
notes. Animal sacrifices, the intention of them, 55, 56, not 
of human invention, ib. 58, note. See Sacrifice. 

Anthropomorphites, manj^ such in the infancy of the world, 64, 
that no discreditable notion even in the primitive church, ib. 
note. 

Antichrist, his rise and fall, 202, note. 

Antiquity, most nations and families affect to carry it as high as 
possible, 238—240. What reverence due to it, 183, 184, 
notes, 188 — 190, notes. What age intitled to that reverence, 
ib. A too supine resignation to it the greatest obstruction 
to truth, and bar to knowledge, 189, that arises not out of 
modesty, but mere laziness, ib. 

Apparitions frequent in the first ages, 60. 65. Necessity for it, 
ib. The notion of them originally well founded, 88, though 
for many late ages very suspicious, ib. the constant belief of 
such made some real message from heaven necessary, 329. 

Appetites natural, why so called, 12, note, whence formed, ib. 

Archery, why laid aside, 234, note. 

Architecture, whether ancient or modern more perfect, 241, 
242, and note. 

Argument, Christianity not founded on it; Answer to that book, 
22 — 27> notes. 

Arguments have a physical effect on the mind, 12, 13, notes. 
That from analogy the best proof of an hereafter, 289. 

Aristotle, a remarkable declaration by him before his death, 
if the account be genuine, 129> 130. Tradition of his con- 
versing with a Jetv, ib. note. 

Ark of Noah, continued several ages after Abraham a monu- 
ment of the deluge, as well as model for shipping, 75, note. 

Armies, why those of the ancients were so numerous, 242, note. 

Artificial virtue, what meant by it, 290, 291, notes. How far it 
will answer our purpose, 292. 

Arts improved slowly and gradually, 48 — 50. 249, 250, spread 
from one centre, 240, increased faster in proportion as men's 
lives shortened, 259, have connexion with each other, 254, 



INDEX. 489 

and note, no valuable ones ever lost again, 241, 242. Whe- 
ther religion partakes of the like improvements, 51, 52. 258, 
259. In what respect these differ, 52, 53. A list of such as 
have been greatly improved by the moderns, 255, note. 
Whether such improvements are injurious to morals, 289, 
290, notes. 

Assent, how far necessary, 19, 20, notes. 

Associations, the ground of what is called natural appetites, 13, 
14. and of the human constitution in general, ib. not alto- 
gether mechanical, ib. and 20, that between the investigation 
of truth and merit one of the strongest, ib. Often the chief 
principle of morals, 291, 292. 

Astronomy of the Chinese, 33. 243, note. 

Athanasius, his opinion of our mortality, 374. 

Atheist, the consequence of supposing a progress in religious 
knowledge in respect to him, 289. 

Athens, state of philosophy there when Christ came, 135. 146. 

Attention, the power of giving or with-holding it seems to imply 
liberty, 12, note. 

Augustan age, for what remarkable, 156. See Age, 

Augustine, cited, 133. 163. 

Authority, of the church in ascertaining the sense of Scripture, 
what, 180, 181. 195, 196. 306, of the fathers, 179. 181, 182. 
188. Divine authority of the holy Scriptures, wherein it con- 
sists, 302, 303. 

B, 

Babel. See Dispersion. 

Babylon, in its most flourishing state when the Jews were re- 
moved thither, 170. Effects of that removal on them, 109, 
110. Its empire not so old as was pretended, 235, 236. Its 
extent, &c. no proof that arts were in extraordinary per- 
fection there, 241, 242. 

Balaam, a true prophet, 85, his character, ib. his revelation 
perhaps communicated in vision or trance, ib. 86. Whether 
St. Peter's account of one excludes this supposition, 87. 

Baptism of infants, whether properly a divine institution, 25. 

Baptist. See John. 

Babchusen, de Lepra Mosaica, 265, note. 

Harrington, (Ld,) on Types, 166. 



490 INDEX. 

Barrington (Hon. Mr.) on ancient manners, 281. 

Bayle on the character of the first Christians, 186, note. On 

the ancients, 255, note. 
Beasts clean and unclean, on what the distinction founded, 57, 

58. Their flesh used for food as well as their skins for cloth- 
ing, ib. otherwise much less propriety in offering them for 

sacrifice, ib. 
Belief, of what kind required in Christianity, 25. A right one 

far requisite, ib. A rational one necessary, ib. Objections 

answered, 27. 
Beneficence, in what manner to be exercised according to the 

command of Christ, Luke xiv. 12. 343, note. Chubb's drollery 

on that head censured, 342, note. The rule the same with 

that of some eminent heathen writers, ib. 
Benefits of the Christian institution, 39, 40. 127, note. 
Benefits require acknowledgement, 60, 61, notes. Hence the 

intent and use of several sacrifices, ib. Vice in general not 

productive of any, 287. 
Benevolence, perhaps in greater perfection now than ever since 

the times of primitive Christianity, 281, 282, notes. 
Benson (Dr.) cited 218, referred to, 175. 214. 347. 357. 
Bethesda pool, design of the miracles there, 152, note. 
Bible, the only evidence of such antiquity as is to be our guide, 

182, 183, notes. See Scripture. 
Bibliotheca Biblica on the late peopling of the world, 235. 
Blair on Christ's Sermon on the Mount, 322, note. 
Blessing, each present one a pledge of others future, 91, note. 
Blood, the decree about abstaining from it related only to 

things indifferent in themselves, 176, only temporary, ib. 

The life or soul of man placed in it, 412, 413. 
Blood-guiltiness, that confessed in Psal. li. 14. relates to the 

murder of the Messiah, 199. 
Bochart, on flesh being eaten before the flood, 60. 
Body, the better known, the better able we are to preserve it, 

264. Disorders of it not increased in general, ib. See Diseases. 
Boehmer, his dissertations on the primitive church and eccle- 
siastical authority, cited and recommended, 182. 176, 177. 

191. 343. 
Bolingbroke, his letters on the study of history, 282. Essays, 

8. 72. 101. 115. 235, 236.241. 
Bossuet, on the use of continuing the Jeivs and Samaritans, 19S. 



INDEX. 491 

Boyle, on the interpretation of Scripture, 300. 

Boyle's lecture, the institution vindicated, 27. Comp. Biogr. 
Brit. v. 2. p. 515. 

Brazen serpent, the probable import of it, and ceremony attend- 
ing it, 199. 

Breath, the life of man placed in it, 413, 414. 

Bryant, (Mr.) Ancient Hist. 100. His account of the right 
which the Israelites had to the promised Land, 99., 100. 

Buddeus, de bonarum literarum decremento non metuendo, 
263. 

Burnet (B. L.) Why the Jewish Law abounded with temporal 
blessings, 119. 

C. 

Cain, his offering in some visible manner rejected by the Deity, 

57, on what account, 58. 
Calmet, on the person caught in adultery, 355, 356. 
Cana, marriage at. See Marriage. 
Canaan, a priest of the true God in, 81. 

Canaanites spared till ripe for destruction, 99, 100. had the 
greatest means of information, 103, 104. incorrigibly wicked 
when ordered to be extirpated by the Jews, 104, 105. How 
far their punishment reached, 104, and on what condition 
inflicted, ib. why by the Jews, 105, note. Reason and ne- 
cessity of inflicting it, ib. Use and propriety of doing that 
by the sword, ib. of the Jews, ib. This not out of special 
favour, but for a warning to them, ib. Objections from the 
Canaanites not having proper notice, answered, 99, 100, 
notes. The Israelites had a prior right to their Land, 99, 
note. 

Canon of interpreting the Scripture, the most useful one, 360. 

Captivity of the Jews in Babylon, its effect on them, 106, dis- 
perses them all over the East, 169. See Jews. 

Carthaginians no better than their ancestors the Canaanites, 
121. 

Casaubon, (Is.) 240. 

Castalio, his threefold division of the matter of scripture, 
306. 

Celsus of the rise and progress of medicine, 246. 



4-92 INDEX. 

Cement, whether in greater perfection among the ancients, 234. 

Centre, mankind all spread from one, 240. 

Ceremonies, why so many in the Jewish religion, 102. 

Characteristics, observation on the principle of morals advanced 
in them, 288. The author of them and of the Fable of the 
Bees in two opposite and equally absurd extremes, 287, 288. 

Charity unites all Christian virtues, 212, at a great height now, 
282. 

Charity-schools have greatly contributed to promote the know- 
ledge and practice of religion amongst us, 282. 

Childhood of the world, 71. 92. 164. 169. of Christianity, 175, 
176. Some nations in it yet, 212. 

Children represent true Christians in their humility and in- 
nocence, 341. 

Chinese, far from deserving the extravagant character that 
has been given of them, 33, note. Their architecture, 243. 
Their small skill in astronomy, 243, note. The causes of their 
ignorance, 33, note. Of the slow progress of religion amongst 
them, ib. Their skill in chronology, geography, mechanics, 
metaphysics, 243, 244, notes, have not yet got an alphabet, 
244, note. Their civil policy, their government, morals, and 
religious notions, ib. great hypocrites, ib. perhaps originally 
a colony from Egypt, ib. 

CHRIST, his original state, 313. Manner of his humiliation, 
315, private life, 318, 319 A consequence of disputes con- 
cerning his different natures, 261. Use and excellence of 
his undertaking for us, 325, &c. best accommodated to our 
capacity, 326, fitted to move our passions, 327. Whence his 
character apt to affect us more than even that of God the 
Father, ib. Circumstances of the heathen world when he 
came, 328. Necessity for his coming to remove their pre- 
judices and delusions, 329, to establish the belief of one 
mediator, ib. Born perhaps in the same place where his 
Father David kept sheep, 80, note, and suffered where 
Abraham offered up his Son, ib. probably conducted the 
Israelites through the wilderness, 98, and note, and had them 
placed more immediately under his government, 99, though he 
administered the great affairs of the world in every dispensa- 
tion, ib. Why he appeared in a state of infancy, 314. and 
grew up gradually, ib. Why not in a state of maturity, ib. 



INDEX. 493 

Why he deferred his ministry till he was thirty years old, 
314, note. Why he chose so low a condition, 319, and lived 
so much in private, 159, and removed from place to place, 
ib. 160 — 139. His temptation in the wilderness a vision, 
86, note. Why he hindered his being proclaimed the Mes- 
siah, 159, yet did not disclaim that character, ib. W r hy he 
did not open his commission before either the Jewish or 
Roman governors, 160, note. His familiar way of conversing 
with his disciples, 321, devotion, ib. sermon on the mount, 
100, note. Mixture of greatness and humility, mildness and 
severity in his character, 331 — 333, reason of it, 333. Nature 
and tendency of his miracles, 317, 318, 333. His general 
conversation, 333, carriage, ib. especially towards governors 
in church and state, 338, and note, chiefly conversant in 
social duties, 337. Excellence and use of the pattern he 
set, 338, comprehensiveness thereof, ib. Testimony of a 
late infidel in its favour, 339, his guarding against envy and 
offence, 317, 318, 339. 358, against all suspicion of acting in 
concert with his relations, 333, 334. Nature of his miracles, 
333 — 336. Defence of the first public one, 333, 334, notes. 
His actions not recorded with all their circumstances, 311, 
nor his reasonings set down at large, ib. note, nor any deduc- 
tions made from either, 312, note. The reason of this, ib. 
The doctrines he taught, 126. his manner of teaching — occa- 
sionally, 339, many instances of it, 341. Use thereof, 351 — 
356 — by parables, 357, reasons for it, ib. Decorum and pro- 
priety of them, ib. Antiquity and excellence of that way, ib. 35. 
The argument from both these in favour of Christianity, 359, 
360 — in figurative expressions, 357, note, and the words of 
some old prophet, ib. His knowledge of men's thoughts, 363, 
instances of it, ib. Hence often said to answer, when no 
question is asked, ib. speaks and acts in exact conformity to 
Jewish customs, 360, 361, adapts himself both to the lan- 
guage and opinions of the vulgar, 359, 360. Treats of things 
in the most popular way, ib. his words to be taken in the 
ordinary vulgar sense, 360, his doctrine plain, practical, and 
pertinent, ib., 361, consists of most substantial duties, general 
rules and universal principles, ib. instances of such, ib., 362. 
Christianity, an improvement on natural religion as well as 
former institutions, 258, 259. 325, 326. Method of propagating 
it, 17, 18, completely delivered at first, but not so understood 



494 INDEX. 

52 — 54. Qualifications requisite to its reception, 32, and 
continuance in any country, 34, preposterous methods of 
advancing it, ib. Causes of its slow progress in China, 34, 
note. 243, 244, note, and both the Indies, 35, why not more 
universal, 17, 18. Objections to the method of conveying 
it, ib. notes. Want of universality laid the greatest stress on 
by modern unbelievers, 46, 47, given up at last by Chubb, 18, 
equally universal with the law of nature, 7, 8. Objection 
answered, 7. Why that cannot be so, 8 — 10. Beauty and 
convenience of the present system, 11 — 15. Inconveniences 
of communicating a revelation by immediate inspiration to 
each person, 17 — 30 — Answer to Christianity not founded on 
argument, 22 — 27, notes — or by a repetition of miracles in 
every age, 30, to be propagated gradually, ib. and by the 
common methods of instruction, ib, different to different 
persons, in different times, and places, 37, partakes of the 
temper of each, 35, 54. Case of those who have it not com- 
municated to them, 38, 21 6. Effects which it will certainly 
produce, 125. Whether in this life or not, ib. general be- 
nefits thereof, 40, extend to those under former dispensations, 
215, 216, the doctrines of it, 127. Why not communicated 
to the world much sooner, 53. 124, 125, not wanted for some 
time, 70, previous dispensations proper with regard to both 
Jew and Gentile, 127 — -129, delivered probably about the 
middle age of the world, 130. Its evidence not perpetually 
decreasing, ib. in the fulness of time, 124. Maturity of the 
world, 147, in a period fittest for that purpose, 130, wanting 
it most, 131 — 140, and yet better qualified than any of the 
foregoing both to receive, 148, 149, and transmit it down to 
posterity, 148 — 156. The circumstances of the Jews pe- 
culiarly fit for that purpose, 157, as subject to the Romans, 
ib. 158, and superlatively wicked, 159, 161. Standing evi- 
dence of its truth from so many of them rejecting it, 161. 
State of the world at its promulgation summed up, 164 — 171, 
in its infancy during Christ's stay on earth, 172, in its child- 
hood under the apostles, 175, mixed with Judaism, ib. Ex- 
traordinary gifts necessary, 177, these sometimes misapplied, 
ib. mixed with gentile philosophy, 178. The mystery of ini- 
quity then working, ib. This age in point of knowledge 
inferior to subsequent ones, 180, 181, could not extend its 
policy till the Jewish church was determined, 197, corrupted 



INDEX. 4-95 

on its establishment in the Roman empire, 178. 189, 190, 
overwhelmed with Popery and Mahomet anism, 193, yet even 
reformed in some respects by the latter, 194, note. Schemes 
of it in different ages, 193, note, propagated in a gradual 
manner both externally, 195, and internally, 204, 205. Ob- 
jection from the dark ages of Popery, 203. Where it has 
prevailed, it prevailed more entirely than any other religion, 
200, 201, mixed with other systems and hid under the other 
names, ib. not in so narrow a compass now as is imagined, ib. 
Some traces of it in most parts of the world, ib. refines the 
notions even of those who do not formally embrace it, 209, 
and note, its evidence not lessened by time, 130, 131. The 
face of it still miserably deformed, 210 — 219. Extraordinary 
advantages attending the reformation, 201, improving ever 
since, 203 — 205. Objection from the late growth of infi- 
delity and profaneness, 208, not yet arrived at its mature 
state, ib. defects in its administration, 210, 211. and the study 
of it, 301—306. Remedies, 220, 221, 294. 298. Some part 
of science not yet brought to perfection which began to be 
cultivated before its commencement, 208. Privileges of it 
reach to the good men of old, 216. 

Christians, have upon the whole been always better than the 
heathens, 274. — primitive, how far they had the advantage of 
others, 180 — 185. How far to be followed in the interpreta- 
tion of Scripture, 180, 181, in the government and ordinances 
of the church, 181, 182. Doctrines and usages in which 
every Christian church now differs from them, ib. their 
proper authority, ib. soon degenerated, 182, 183, a probable 
reason why divine providence permitted this, ib. 

Chronology, the uncertainty of it among the ancients, 238, 239. 

Chubb, his objections to the method of communicating reve- 
lation by human means, confuted, 7. 17. 334. 343, his remark- 
able testimony in favour of Christ's character, 339. 

Church, primitive, what deference due to it, 184, what its au- 
thority in ascertaining the sense of Scripture, 182, 183, may 
vary its government and rites in every age, 182. Its history 
when most defective, 157. Every particular one wants 
amendment, 220, what previously requisite to any material 
one in ours, 278, note. 

Cicero, his declaration of the great uncertainty of most things, 
137, 138, makes it probable that the philosophers in general 



496 INDEX. 

were Atheists, 139, doubts of a providence, 138, denies the 
immortality of the soul, 138, recommends suicide, ib. ridicules 
the fables about a future state, 140, his sentiments of true 
beneficence, 342, the same that Christ enjoined, ib. 

Circumcision, use and import of it. See Patrick on Gen. xvii. 
whence derived by the Egyptians, 78, insisted on by several 
Christians after the descent of the Holy Ghost, 175, con- 
tinued by the bishops of Jerusalem till the time of Adrian, ib. 

Circumstances omitted sometimes in the Scripture-History, 354, 
consequences of it, 356. 

Civilization necessary to the introduction of Christianity, 35. 

Clagett (Dr. W.) 152. 311. 358. 363. 

Clarendon (Lord) his essays cited, 183. 188. 190. 274. 280. 
294. 297. 

Clarke (Dr. S.) 315. 86. 153. 211. 

Classes of beings, as they rise above each other now, may pre- 
serve a like uniformity in succession to all eternity, 266. 

Climates, many more mild and temperate now than in former 
times, 228. 

Clothing originally of the skins of beasts offered in sacrifice, 58. 
This of divine appointment, ib. The intention and propriety 
of it, ib. 

Commerce spreads the knowledge of religion, 32. 205. 

Communication of good moral and natural, why so unequal, 9, 
10. 14, 15, of revelation, why so partial, 17, 18, the same ob- 
jections against any other method of communicating it, 29 — 
31. 

Communication between God and man, constant at first, 53, 54, 
interrupted at the fall, 54, 55, more frequent in early times, 
60. 65. 81. restored in one sense under Christianity, 325. 

Compass, discovery of it contributes to a new publication of 
Christianity, 205. 

Confucius does the same thing to the Chinese as Socrates to 
the Greeks, and about the same time, 144, 260, supposed to 
be acquainted with the Jewish religion, 145. 

Confusion of languages, the necessity for it, 74. 

Constantine, the consequence of his becoming a Christian 
just when he did, 148, the corruptions of religion in his time, 
193. 

Constantinople, the consequence of its being made the seat of 
the Eastern Empire, 193, of its being taken by the Turks, 194. 



INDEX. 4*97 

Controversies, what havoc made by them about Mahomet's 

time, 195. 
Coromandel, the Jews on that coast have a temple resembling 

Solomons, 169, 170. 
Corruption of the earth at the deluge, a vulgar error, 229, 230. 
Corruptions often make way for greater soundness, 201, 202, 

in religion gradual, as their remedy, 203, do not hinder it 

from being in the main progressive, ib. 204*, those of the 

church in Mahomet's time, 194, 195. 
Covenants between God and man, to be understood as schemes 

of government, 57, the original one, ibid, each a pledge of 

other distant and superior ones, 92, The benefit of that made 

with the Jews extended to all mankind, 117, 118. Advantages 

of being included in that of Christ, 216. 
Coventry (Mr.) on the origin of sacrifices, 61. 
Craig on the decreasing evidence for Christianity, 130. 
Creatures, man's dominion over them, what included in it, 59, 

God's original dominion over them acknowledged by sacrifice, 

ibid. Consumption of them no objection to that being a divine 

institution, 61. 
Crellius, why the law of Moses could not be more perfect, 

118. 344. 
Cumberland (Bp.) how Adam might convince others that he was 

the first man, 66. 
Curse of Adam, 56. 127, reversed by Christ, 214. 379, 380.— of 

the ground, removed at the deluge, 68, 69. 228. 
Custom, the usual and best plea for idolatry, 328. 
Customs, Jewish in various parts of the world, 170. 

D 

Demoniacs, whether necessary to suppose such, 454, 

Dawson (Dr.) 451. 460. 

Dawson (Mr.) 55.60. 

Day of the Lord, what it means, 394, 395. 43L 

Dead, state of them described in Scripture, 424 — 427. Ob- 
jections answered, 446, et seq, 

Death whether only a separation of soul and body, or a tempo- 
rary extinction of them both, 375. 

Death, moral substituted in the room of natural, 478, second 

K K 



498 INDEX. 

Death what it imports, ib. the Scripture-sense of that word, 
374:, brief answer to the arguments against it from reason, 
468, abolished by Christ, 214, 215. 377, 378, why so much of 
its power still left, 386, note, a very useful dispensation, ib. 
382, 383, 384, 385. Nature, end, and use of it under the 
Christian covenant, 388. No more now than a sleep, 393. 
That and the resurrection coincident, 174. 394. The notions 
held of it by many of the heathen, 388. Scripture-sense of 
it, 424—430. 

Decay, whether any appearance of such in the earth or heavens, 
227. 

Decline, no signs of it in the natural world, 232. Consequences 
of supposing it in the moral world, 279—281. 289. 

Deist, how affected by the notion of a progress in religious 
knowledge, &c. 289. 

D el 'a ncy '(Dr.) on the seasonableness of sending Joseph into Egypt, 
95. 

Deluge brought on the world in mercy both to that generation 
and their posterity, 69. Reflections naturally arising from it, 
"71, 72, did not increase the curse of barrenness on the earth, 
68. 228, nor shorten the lives of men, 229. 

DeseH, the idea of it connected with that of liberty, 20, the 
agreeableness thereof, ib. 

Devotion, various ways of men's expressing it, 61. Sacrifice a 
proper and a necessary one for the primitive times, ib. Forms 
of it among the heathen improved after the publication of 
Christianity, 209, more rational ones now than in former 
time, 282. 

Dio Cassius, his account of the Jexvs under the Roman govern- 
ment, 113. 

Disciples of Christ, the lowness of their capacity and views, 
319. 322, his intent in choosing such, 321, difficulty of dealing 
with them, ib. manner of his conversing among them, 322. 

Discord, probably occasioned the original dispersion of mankind, 
74. 

Discoveries, all times and places not alike fit for them, 270, 271, 
their progress gradual in the main, ib. those of modern times 
greater in proportion, 262. 

Diseases do not in general multiply, but rather our observations 
on them, 264, if some new ones arise, old ones cease, ^65, the 



INDEX. 499 

art of curing them founded wholly on experiments, 246, 247, 

not designed to receive the same improvements with other 

arts, 264. See Medicine. 
Disorders of body and mind, do not increase in general, 264. 

See Diseases. 
Dispensations of religion, all in their proper times, and each sub- 
sequent one an improvement on the former, 53 — 92, never 

better understood than at present, 207, analogous to those of 

providence, 208. 
Dispersion of mankind, the occasion of it, 78. Necessity for it 

to check the progress of idolatry, 74 — of the Jews, the great 

means of propagating the knowledge of the true God, 109, 

110. 
Dispositions, whence formed, 11, suited to a person's state in 

general, ib. 
Disquisitions, free and candid, 278. 
Distempers. See Disease. 
Diversity of orders, necessary for society, 9. — of genius, whence 

it arises, 10, 11, of religion, how far unavoidable under the 

present constitution, 37, 38. 
Divination in contempt about our Saviour's time, 152. 
Divisibility not inconsistent with a power of thinking, 468, 

469. 
Divorce not necessarily restrained to the case of fornication 

or adultery, 362. 
Doctrine of Christianity, of what nature, 126. 324, why not de- 
livered in a systematic method, 126 — of Christ, the excellence 

thereof in various respects, 362. 
Doddridge (Dr.) 177. 302. 305. 344. 347. 351. 
Dominion of God, his original one acknowledged in sacrifice, 

55, — of man over the creatures, what it implied, 59, some of 

no use to him, but for food, ib. 
Dream, revelations made in it not always distinguished from real 

facts, 85, 86. 
Duchal (Dr.) cited, 313. 
Durell (Dr.) on the right of the Canaanites to their country, 

100. 
Duties of a social kind, most universally beneficial, 337. Pattern 

of them set by our blessed Saviour, 338, 339. 

k k 2 



500 TNDF.X. 



E. 



Earth, whether less fruitful now than formerly, 228. 231. Whe- 
ther the curse on it was increased or taken off at the deluge, 
228. Why not more fully peopled, 231. 
Eastern writings, their character, 360. 

Eclipses, the ignorance of the Chinese in relation to them, 34. 
Eden, what might be gathered from the transaction in it by our 
first parents, 65, the place might be visible for some time, ib. 
Education, more early now than formerly, 249. 
Edwards (Dr. J.) his survey of religion, 175, on the Fathers, 

187. 
Edwards (Dr. T.) on Grace, 423. 
Effects of Christianity, 126.208, 209. 273. 

Egyptians converse with Abraham, 78, probably receive from 
him the rite of circumcision, ib. their punishment in Moses's 
time a real blessing to them and their neighbours, 96, the 
notions of a future state given by them to the Greeks, 137, 
138. their false pretences to antiquity confuted by Moses in 
many articles, 235—237, their learning, 244— 248* their skill 
in physic, 245 — 248. 
Egypt, the mother of arts and mistress of religion, 245, its anti- 
quity fabulous, 227, confuted by Moses, 236, its ancient learn- 
ing not so great as used to be imagined, 245, acquainted with 
the worship of the Jews by the temple of Onias, 112. See 
Ptolemy. 
Elegance, its effect on society, 253, whether we are arrived at its 

just standard, ib. 
Ellis, his natural history of corallines, 467. 
Empire [Roman) the state of the Jews under it for some time, 
112, 113, its extent and settlement contribute to the swift 
propagation of Christianity, 147, 148, when its head became 
a convert it gave Christianity a large spread, 148, previous 
disposition of it to that purpose, ib. its bringing the Jeivs 
under subjection a remarkable circumstance, very requisite to 
the completion of prophecies relating to the Messiah, 157, 158. 
161, 162, introduces its pomp and pageantry into Christianity, 
when that becomes established, 189, on its dissolution scatters 
Christianity abroad with it, 200. and Liberty, ib. often ex- 
ceeded modern times in cruelty, 280, 281. 



INDEX. 501 

Enoch, what might be fairly inferred from his translation, 68. 

Enthusiasm, the consequence of propagating religion by imme- 
diate inspirations, 18, 19, unavoidable in any other method 
but the present, 22, the nature of it in general, 20—22, nothing 
that leads to it in the Christian institution, 21, 22. Answer 
to Christianity not founded on argument, 22 — 27. Lord Shafts- 
bury's system of morals runs into it, 289. 

Envy apt to prevail in decrying the present state of things, 278. 

Epicurean philosophy rendered the notions of a Deity useless, 
140. 

Episcopius, on the place where Christ suffered, 80. 

Equability in natural religion, consequences of it, 14. 

Equality in natural religion impossible, 7 — 15, in natural good 
inconsistent with moral good, 16, in the abilities of men perni- 
cious to society, 10, 11. 

Establishments , the consequence of long neglecting to review 
them, 277. Reasons of such neglect, 278. Room for exa- 
mining our own, ib. Helps toward it, ib. 

Esteem, the notion of it includes liberty, 20. 

Evangelists do not record our Saviour's discourses at large, 311, 
nor add all the circumstances to his actions, ib. nor make de- 
ductions from them, 313. The wisdom of that conduct, ib. 
Design of each Gospel, 312. 

Evidence, a moral one sufficient to establish the truth of sacred 
history, 317. That of Christianity not a decreasing quantity, 
130. 

Evil, Adam knew how it entered into the world, 68. 

Evil one, the dominion over him asserted by God Almighty in 
Paradise, 68. 

Examination requisite in all religious matters, 25, that which was 
made into the grounds of Christianity at first, gives the 
strongest confirmation to it in all succeeding ages, 155. 

Expectation of the Messiah, whence it might arise, 163, 164> the 
effects of it, 164, 165, no particular qualification of the time, 
so as to confirm the truth of his mission, ib. 

Experience must necessarily improve the world in all parts of 
science, 92. 254. 

Experiments, the rise of medicine founded thereon according to 
Celsus, 246. 

Extension not inconsistent with cogitation, 468. 

Extinction, the effect of Adam's fall, 55, 56. 127. 214. 374, 375. 



502 INDEX. 



F. 



Fable of the Bees, the author's character, 284, the ill effect of 
such writings, ib. are as groundless, and useless, as uncomfort- 
able, 285. A real system established in nature upon virtue, 
ib. self-consistent, and which either will support itself, or be 
supported by the Deity, ib. has an uniform tendency to pro- 
mote universal happiness, 286. Vice the contrary, ib. this can 
only produce good by accident, and being over-ruled to that 
end, ib. is in itself to the body politic what poison to the 
natural, 287. Natural and moral qualities equally fixed, ib. 
No sort of vice in general a real benefit, ib. Luxury destruc- 
tive rather than advantageous to trade, ib. This author's prin- 
ciples in the opposite extreme to those of the Characteristics, 
288, both wide of the true mean, which lies in private happi- 
ness pursued by virtue, ib. this ever productive of the highest 
degree of happiness on the whole, ib. 
Facts barely related in the Gospels without inferences from 

them, 313. See Evangelists. 
Faculties, man free in the exercise of some, 20, 21, the harmony 

amongst them, 21. 
Faith, a dependence upon God, the want of this occasioned 
Cains offering to be rejected, 58, a right one how far re- 
quired in embracing Christianity, 26, a rational one necessary 
in all things relating to it, ib. how that is consistent with 
praying to continue stedfast in it, ib. Faith in Christ to 
come, equally meritorious as that in him already come, 
215. 
Fall, the consequences of it on Adam, 56, 127. on the earth, 
228, on all mankind, 229, and 374—376, reversed by Christ, 
214,215. 377, et seq. what might at first be inferred from the 
transaction in Eden, 66. Animal sacrifice could not be insti- 
tuted before it, 59. 
Farmer (H ) his inquiry into Christ's temptation in the wilder- 
ness. 86. 160. 314. 318. 461. His dissertation on miracles, 
150. 
Fathers of the church, many of them being converted from hea- 
thenism, bring with them their philosophy, 179, raise allego- 
rical mysteries on plain points of Scripture, 261, not the best 



INDEX. 503 

interpreters of difficult ones, 180. 188, 189, have made as 
gross mistakes as others, ib. this providentially ordered, ib. 
did not understand the theory of religion so well as some of 
less abilities in a more learned age, 180, generally lived much 
better than they reasoned, 182, 183. How far their proximity 
to the times of the apostles gave them advantage over others, 
180, 181. This supposed advantage of no consequence in 
things not expressly enjoined, 181, it would be a hardship 
for us to be obliged to conform to all such, 162. Many con- 
stitutions of different use and necessity in different times, ib. 
A liberty of changing those left by the founders of the 
Christian church, ib. Difficulty of knowing the general sense 
of the church in times really primitive, 188. Sacred truth to 
be sought only in the Scriptures, 183. Nothing ever deter- 
mined by appeals to any other judicatory, 184. The ap- 
pellants do not well understand what they mean by that of the 
primitive times, ib. The fathers often inconsistent with each 
other, and with themselves, 182. Where they agree, their 
reason, not authority, ought to govern, 183. Christianity in 
jts childhood when they wrote, 187. We should have under- 
stood the Scriptures better without them, ib. They justify 
such rites as led to popery, 188. No Christian church now 
in the world holds all that they did, ib. nor is it worse for not 
doing so, ib. Hypocrisy to pretend that resignation to them 
which used to be insisted on, 188. neither requisite in matters 
of opinion nor practice, ib. Instances of variations from 
them in each respect, ib. Which we have reason to 
believe not unacceptable to God, ib. The real reverence due 
to them, 189, both their learning and piety extraordinary for 
the times, ib. Religion and truth more likely to suffer by a 
too supine resignation to them, than by receding from them, 
190. Foreign Protestants have no such high opinion of them, 
184, 185. Authors who have treated them freely, 185. Le 
Clerc's just apology for it, ib. 

Feast, occasional discourse of Christ upon it, 342 — that of 
Tabernacles alluded to, 347. 

Ferguson (Dr.) on the perpetual progress of knowledge in the 
world, 48. 251. 

Figurative expressions, why used by our blessed Saviour, 357. 

Fishers, allusions to the occupation, 345. 352. 



504 



INDEX. 



Fitness of the time, in each nation, for receiving a religion, what 
constitutes it, 32, 33. Objection from the Chinese answered, 
33, note. Fitness of that in' which the Christian was in- 
troduced. See Christianity. 

Flesh, the eating of it allowed to mankind from the beginning, 
59—63. 

Flood of Noah did not increase the barrenness of the earth, 68, 
69. 228, nor shorten the lives of men, 229, introduced in mercy 
to that generation, as well as their posterity, 69. Reflections 
naturally arising from it, 71, 72. Man's knowledge after it 
superior to what it was before, 72. 

Food (animal). See Flesh. 

Freedom of man allowed to consist with all the methods of com- 
municating revelation, 16, what tokens of it in the human 
constitution, 11, its limits, 12, not entirely superseded by 
associations, 18, 19, the supposition of it the sole ground of 
merit, 20, and of the pleasure we receive in exercising most of 
our faculties, ib. 

Fulness of the time, the same as a state of maturity in the world, 
46. 146. 162. 171. In what respects the time of Christ's ap- 
pearance was such. See Christianity. 

Fundamentals in Christianity, no room for any dispute about 
them, 212. 

Future state might be collected from the transaction in Paradise, 
67, the translation of Enoch, 68, the promise to Abraham, 76 
— 80, not explicitly taught under the Mosaic institution, 
which was built chiefly on temporal promises, in order to sepa- 
rate the Jews from other nations, and secure them from 
idolatry, 102. 118,119. (See Latv of Moses) — necessary to 
the support of virtue, 292, 293. — has no connexion with the 
natural immortality of the human soul, 456—459. 

G. 

Genius, natural in man, what constitutes it, 11, whence the diver- 
sity in it, 10. Necessity for such in all society, ib. 11. Whe- 
ther the ancients were superior to the moderns in that point, 
255. 

Gentiles. See Heathen. 

Gerard (Dr.) on the freedom and impartiality of the present 
times, 277. 



INDEX. 505 

Ghost. See Spirit and Holy. 

Gifts extraordinary, improvable by labour and study, 23, such 
not to be claimed now-a-days, without the same evidence that 
originally attended them, ib. 

Glass painting, the art not lost, but out of use in many parts 
of the world since the reformation, 234. 

GOD Almighty, the wisdom of his conduct in the dispensation 
of both natural and revealed religion, 9 — 31. Whether 
all kinds of worship be equally acceptable to him, 36, 37. 
What provision he made for the instruction of the antediluvian 
world, 70, his covenant with Noah, ib, with Abraham and his 
family, 76, 77, obliged to treat with the patriarchs by way of 
compact, 90, his government of the Jews, 98, et seq Intent 
of that institution, 102, not confined wholly to them, 103. 118. 
Whether they ever absolutely rejected him, 106, made known 
by them to a great part of the world, 103. 108, sent his pro- 
phets to foreign countries, 116, not partial in his favours to 
the Jews, 120, makes them the chief means of preparing man- 
kind for a nobler dispensation under the Messiah, ib. 122, in- 
troduces that in the fittest time, 128.134. (See Christianity.) 
acts always for the good of all mankind, 171, 172, to whom he 
extends the benefit of redemption, 214, 215. His works 
suited to each other, and in a state of progression, 46. 51. 
249, 250, disgraced by our having a different notion of them, 

283, made dependent on an evil principle by Mandemlle, 

284, his perfections in themselves above our reach, 324, 
reduced to our level in the person of Christ, ib. and 326, the 
love of him not taught by the heathen writers, 324, — What 
implied in his being called the God of any one, 456 , his will 
the foundation of morality, 293. 

Gods of the hill and valleys, 94 — of the Egyptians openly de- 
feated, 97, of the heathen in general, supposed to be the 
founders of their several governments, 238. The inventors of 
arts so termed, 251. Their worship merely a compound of 
absurdity and immorality, 328. See Idolatry. 

Goguet, on lost arts, on their progress, 247, 248. 280. 

Good, natural constitutes moral, 293. 

Gospel. See Christianity. 

Gospels contain bare facts, without deductions from them, 311, 



506 index. 

often omit circumstances, 311,312, record things with greater 
simplicity than heathen writers, 366. 

Government, the necessity of it in human society, 9, implies 
diversity of station and abilities, ib. 10, 11. Hence ine- 
qualities in natural religion, 11—15, any schemes of it founded 
on vice, absurd, 287. 

Governments, the occasion of revolutions in them, 48, 49. Modern 
ones better calculated for the good of the governed, 252, 253. 
279, 280. 

Governors, duty to them taught and practised by our blessed 
Saviour, 338. 

Grace of God, necessity for soliciting it, 26, 27. Use of it con- 
sistent with the free application of our reason to religious 
matters, 24. 

Greeks maintained as gross errors in religion as any other people, 
121, their arts dispersed over Asia at the downfal of Alex- 
anders empire, 200. State of philosophy amongst them when 
Christ came, 135 — 141. 



H. 

Habits, the force of them in forming appetites, &c. 12, 13, admit 
of some degree of liberty in the strict sense, 13. (See Associa- 
tions.) The moral sense and that of honour properly such, 
289. Use and excellence of that part of our constitution 
under proper regulations, ib. Each good one a foundation 
of happiness in a future state, 267. They have a greater 
influence on our general behaviour than principles, 284, 
yet much affected by these, ib. often the ground of morals, 
290. 

Hadrian, his remarkable persecution of the Jetus, 197. Con- 
sequences of it with respect to the Christians, ib. 

Hakewill, on Antiquity, 227. 

Hales (Jo.) of the causes of schism, 211. 

Hallet (Mr.) cited, 140, referred to, 199. 

Happiness consists in agency, 20, incompatible with any fixed 
immutable state, ib. That in another world proportioned to 
the several degrees of holiness here, 216. Private happiness 
the ultimate end of virtue, 292. 



INDEX. 507 

Harduin, father, his extraordinary supposition that most of the 
Classics might be forged, 194. 

Harmony among our faculties, 21, of the Gospels, upon what 
plan to be formed, 340, 341, notes. 

Hartley, 13. 123. 240. 264. 272. 274. 

Harvest alluded to, 347. 

Hearts of men known by our Saviour, 363. Consequences of it 
in his teaching and reproving, ib. Hence properly said to 
answer when no question is asked, ib. 

Heathens, ancient, their circumstances at the coming of Christ, 
133. 275, 328, in general worse than Jews or Christians, 274. 
Their morals improved by Christianity, 208. Modern, what 
the generality of them hold, 38, the case of such as to another 
life, ib. and 216, 217, very different from those who wilfully 
reject Christianity, 217. 

Heaven, that of Christians, a superior degree of happiness, 215, 
216. Heaven and hell not perhaps so infinitely distant as 
is commonly supposed, 216. 

Hebrews. See Jews. 

Heresy, necessity for its being permitted, 276. None so bad as 
believing it lawful to hate men for opinions, 299. 

Heumannus on the intermediate state, 395. 

Hippocrates, physic as a science at its' height of reputation 
under him, 247. 

History, that of Moses, confirmations of it, 234—237, that of the 
gospel, many circumstances omitted in it, 311, 312, conse- 
quences thereof, 312. That of the church, in what age ca- 
pable of being most authentic, 157, most defective for thirty 
years between Nero and Trajan, ib. Sacred history methodical 
and consistent, profane the contrary, 122. This regulated 
by the former till the Jewish captivity, ib. formerly filled 
with fables, 236, 237, begun to clear up of late, ib. reduced as 
to the marvellous, 238, 239. Men very apt to magnify 
numbers for want of an exact scrutiny, 239, 240. Instance 
in descents of kings, ib. 

Holiness, every degree of it may have a proportionable state of 
happiness in the next life, 216, 217. 

Holy Ghost, some part of the Christian scheme left to be opened 
by him, 172. Some unknown after his descent, 173, his ex- 
traordinary assistance necessary during the first delivery of 
the gospel, 177, 178, that a sign of its weak state, 177, his 



508 



INDEX. 



ordinary one sufficient for the understanding of it, 23. This 

consistent with the common use of our faculties, ib. and not 

distinguishable from them, ib. ill consequence of any greater 

influence, 18, 19. 
Honour, the sense of it a habit, 289. 
Hospitality, how far insisted on in the gospel, 342, the precept 

of it not peculiarly Christian, ib. 
Hour of Christ, the most probable, meaning of that phrase, 334, 

335. 
Human nature, the true plan of it, 11, 12, why such inequalities 

therein, 12, not so bad as some authors have represented it, 

296. 
Humanity, a great instance of it in Christ's first public miracle, 

333, 334. 
Hume (Mr.) 20. 228. 242. 
Humiliation, that of our blessed Saviour, 313, 314, the manner 

and degree of it, 316, 317. 
Humility, taught by Socrates, 144, by M. Antoninus, 209, the 

false one of referring too much to public wisdom, 306, the 

true pattern of it set by Christ, 313, 314, mixed with the 
greatest dignity, 330. 

• 
I. 

Jacob converses with his Maker, 89, 90, makes a kind of stipu- 
lation with him, 89, then sets himself to drive out all strange 
gods, 93, his notions of the divine omnipresence, ib. and cha- 
racter of his sons, ib. a different account of his votv, 91, re- 
moved into one of the most improved parts of the world, that 
he might impart somewhat of the true religion to them, 94, 
95, acquainted with the future oppression of his family there, 
and their return, 96. 

Ibbot (Dr.) 27. 

Jaquelot, on the propriety of Christ's parables, 359. 

Ideas, perception of them quick or slow, &c. the ground of dif- 
ferent tempers, 11, 12. 

Idioms of the Hebrew language should be more regarded in in- 
terpreting Scripture-phrases than was done by our last trans- 
lators, 300,301. 

Idolatry, whether propagated in the world so fast as the Mosaic 
history represents, 73, a check given to it by the dispersion 



INDEX. 



509 



of mankind, 74, the attendants and effects of it, 75, 76, 
founded on fables, and suited to the corruption of each coun- 
try, 328, why the Jews were so prone to it, 106, wherein it 
consisted, ib. 
Jeffery (Dr.) 52. 126. 192. 218. 221. 376. 
Jericho, the people of it fully acquainted with the miracles 
wrought in favour of the Israelites, 108, and of God's intent 
therein, ib, 
Jerusalem visited by Alexander, 111, victims offered there by 
Antiochus, Seleiccus, and several Roman emperors, 113, its 
destruction beneficial to Christianity, 175. 197, 198. 
Jesus. See Christ. 

Jesuits said to have often consulted together about correcting 
•St. Paul's epistles, 300, their countenancing J. Harduin's 
famous scheme, 194. 
Jews, their law not confined to themselves, 102, admits strangers, 
103, inculcates humanity to them, 101, nor distinguished for 
tkeir own sakes, 104, intent of God in raising them up, 105, 
they reform the religion of every country into which they are 
sent, 108, live by their own laws under the Romans for some 
time, 112, 113, not so inconsiderable a people as is often re- 
presented, 114, 115, their zeal in making proselytes, 115, de- 
generate in the latter ages of their government, ib. why so 
addicted to the heathen worship, 106, what that was, ib. 
They were not worse than other nations in like circumstances, 
121, in some respects very fit to have the divine oracles com- 
mitted to them, ib. 122, exact in settling their history before 
the great captivity, 122, remiss afterwards, ib. the means of 
manifesting the true God to most parts of the world, 123, the 
more weak of themselves, the better that end answered by 
them, 122, their economy prepared them for communicating 
Christianity, 128, their great want of reformation when Christ 
came, 131, their character and circumstances in Christ's time 
made that a fit season for his coming, 156. 162, how far the 
power of life and death was then taken from them, 157, 158. 
Their fall a benefit to the world, 162, their rejecting Chris- 
tianity a confirmation of its truth in every age, ib. of what 
benefit they were to the rest of the world when most dis- 
tinguished in their own land, 168, like so much leaven in the 
mass of mankind, ib. removed to Babylon when in its most 
flourishing state, 169, spread so far as the East Indies, ibid. 



510 INDEX. 

settled in all quarters of the world, 169, by their former dis- 
persions at and after the destruction of their temple, spread 
the knowledge of the true God and his providence, 196, when 
they were better qualified for it, and less liable to be cor- 
rupted, 196, 197, have never fallen into idolatry during all 
this last dispersion, 197, their case exceedingly remarkable in 
all Christian countries, ib. Men's eyes turned on them by 
some fresh persecution every century, ib. more numerous at 
present than they have ever been in their own land, ib. their 
remarkable treatment under Hadrian, ib. a consequence of it 
was the delivering the Christian church from its subjection to 
the law, ib. their present state foretold, 198, consequences of 
their being so long preserved distinct from other people, ib. 
they confess their crime of murdering the Messiah in their 
constant worship, 199, they shall be finally restored to the 
divine favour, 212. Their revelations under a carnal cover, 
272, yet unfolded by degrees, ib. Their sense of the word 
neighbour, 350, hatred to the Samaritans, ib. very artfully re- 
proved by our blessed Saviour, ib. 

Illumination, why revelation could not be communicated to each 
person by a particular one, 19 — 21. 

Immortality, lost by the fall, 56, restored by Christ, 127, to all 
mankind, 214, not an inherent property of our nature, but the 
gift of God, ib. and 378, et seq. to commence at the resur- 
rection, 214. 376 — 381, whether believed by Cicero, 138, 139, 
and the generality of the Heathens, 388. 

Immortality of the soul often confounded with a future state, 
451. 

Immutability, improperly ascribed to the law of nature, 7. 

Imposture, the unavoidable consequence of communicating re- 
velation by particular inspirations, 21. The whole frame of. 
Christianity inconsistent with this, 153, 154. 

Impostures in some ages, no reason for suspecting one in that 
wherein Christianity was promulged, 154, 155. 

Improvement of the world in arts gradual, 248, 249, but unequal, 
249, effects of it, 250, that of our own times, 205. 251—254, 
in education, 250, government, 252, knowledge natural, 263, 
264, moral, 263, religious, ib. and 248, how far our practice 
corresponds thereto, 267. Improvements herein in several 
articles, 272. 274. Objection from the spirit of infidelity 
which seems to prevail, 2,76. Consequences of believing that 



INDEX. 511 

there are such improvements, or the contrary, 283 — 289. 
whether they are injurious to virtue, 290. 

Improvements in religion, in what sense to be understood, 299. 
Synchronize with the course of other improvements in the 
world, 273, more still wanting, 220, 221. 

Impulse (internal) why religion could not be communicated by 
it, 21. 

Indians {East) had a great veneration for Abraham, 79, the 
Jews spread amongst them, where their descendants yet con- 
tinue, 169. (East and West) why Christianity makes no greater 
progress among them, 34 — 36, in what sense they may not 
yet be fully qualified for it, 32, 33. 

Infallibility in all the sacred writers not necessary to establish the 
truth of their writings, 303, a constant one in all probability 
peculiar to the Son of God, 303, 304. 

Infancy of man, why Christ appeared in it, 313, of the world, 
what provision made for it, 53, et seq. 164, et seq. had frequent 
revelations, 64, 65 t the generality then Anthropomorphites, 
64, the state of childhood continued much longer than at pre- 
sent, 251. of Christianity, 172. 175, et seq. the difficulties that 

. attended it, 152—155, made its reception impossible, sup- 
posing the whole to have been of man's invention, 152, which 
gives the strongest attestation to it when approved, 154. 

Infidelity, its inexcusableness, 41, confessed unreasonableness, 
154, 155, danger, 217, late increase, 207, 208, good ends to 
be served by it, 276. 

Innate, no appetites, affections, instincts, senses, such, any more 
than notions, 11, 13, except the original perception of plea- 
sure and pain, from whence all others are deducible, 11. 

Inspiration, universal, not the most proper method of conveying 
a religion, 17. 21, how far applicable to the language and 
many facts of Holy Scripture, 302 — 306, what several authors 
mean by the word, 302, 303. Archbishop Potter's explana- 
tion of it, ib. Consequence of supposing it, 301 — 303, neither 
necessary nor proper, ib. 

Instinct, none properly implanted, 11, 12, whence what is so 
called may be produced, 12 — 14. 

Institution {Mosaic) consisted in temporals, 118, why not more 
perfect, ib. a proper state of discipline to the Jews, 122, 123. 

{Christian) the benefit of it, 39, chief condition thereof, 

38. See Christianity. 



512 



INDEX. 



Institutions, lower ought to precede and pave the way for higher, 
124. 126 — 131, in what respect that of Christianity exceeded 
all former ones, 12V. 

Intellect (human) whence formed, 11, whence the diversity in it, 
12, 13, necessity for such in society, 14, 15, a natural equality 
destructive of both rationality and agency, 15. 

Intellectual, mankind in general more so now than in former ages, 
282. 

Intercommunity of worship, the idolatry of the Jews, 108. 

Intermediate state, 4t75 — 480, different from a Future state in ge- 
neral, though frequently confounded with it, ib. 

Interpretation of Scripture, best rule for it, 360, whether we 
need recur to the judgment or usage of primitive times, 180, 
et seq. ( See Fathers) a popular phrase not to be taken literally, 
360, 361, better methods begun lately, 300. 

Invention, none of real value lost again, 233, 234, why some 
more liable to vicissitude than others, 242, 243. See Dis- 
coveries. 

Job, and his three friends in Arabia of regal dignity, 82, have 
their revelations, ib. their notions of religion, ib. Date of the 
book, and nature of its composition not very easily settled, 83, 
the notions in it however suited to the patriarchal times, ib. 
the frequent mixture of Chaldee seems to show it to be no 
older than the captivity, ib. Le Clercs observations on that 
head, ib. whether the author speaks of a resurrection, 84. 

John, the Baptist, his testimony the less suspicious on account 
of their being no personal acquaintance between him and 
Christ, 335. 

Jonstonus, 227. 

Jortik (Dr.) cited 87. 221. 353, referred to, 36. 196. 200.208, 
209. 213. 337. 377. 

Joseph, the seasonableness of his coming into Egypt, 95, foretels 
the return of the Israelites from thence, 96. 

Isaac, revelations made to him, 82, extraordinary blessings con- 
ferred on him, 89, contemporary with Job, according to some, 
82. 

Israelites, circumstances of their removal into Egypt, 94, 95, 
causes of their oppression there, 96, necessity for it, ib. their 
deliverance foretold and conducted in a way most beneficial 
to themselves and the rest of the world, 96, their discipline in 
the wilderness, 98, distinguished by miracles among the neigh- 



INDEX. 513 

bouring nations, 99, nature and design of their law, 100, 102, 
why not more perfect, 101, 102, extended to strangers among 
them, 103, why and on what condition they were forbid com- 
merce with the seven nations, ib. Answer to the infidel's ob- 
jections on that head, 98, 107. They are not distinguished 
for their own sakes, 104, 108, but for the benefit of other 
nations, 104, 105, and made examples to others throughout 
their history, 105, 108, who are acquainted with the divine 
dispensations towards them, 110, especially when they them- 
selves are made the instruments, 110, 111, cured of their ca- 
pital vice in the Babylonish captivity, 106, improve others as 
well as partake of their corruptions, 107, by the various re- 
volutions in their government, &c. spread the knowledge of 
their history and religion in the world, 109, 111. Instances 
down from their first captivity to that under the Romans, 109, 
116. See Jews. 

Judaism, mixed with Christianity for some time, 175, 176. 

Judea, when in its most flourishing state, 166. Of what use to 
the rest of the world, 168, under the Ptolemy s, 169, under 
the Romans, 110, 111, 113,147, the midst of the nations, and 
the fittest place from whence to communicate religion to 
them, 119, 120, from thence in fact mankind derived most of 
their knowledge, both civil and religious, 240, 241. 

Julian exposes the degeneracy of some Christians in his time, 
186, 187, yet acknowledges the Christian morals to be pre- 
ferable to the heathen philosophy, 187. 

Jupiters, how many among the heathen, 140. 

K. 

King (Dr.) on the English constitution, 253, 277. 

Knowledge, in acquiring it, action is often implied, 20, 21, 
whence the chief pleasure attending it, 21, in what state that 
of the first ages was, 255, 256, sufficient for the purposes of 
the world at that time, ib. and 256, 257, increases gradually 
in the world, 47, 52, 264, et seq. 294. Whether that of re 
ligion keeps the same rule, 51, 268. 

Knowledge, tree of, what it meant, 54, 55. 

Knowledge of true religion has a considerable tendency to pro- 
mote the practice, 274. See Sciences. 

Koran. See Mahometans. 



514 INDEX. 



L. 



Labour, necessity for it after the fall, 228. 

Lacedemonians, retain the memory of Abraham above 1600 
years, 79, claim kindred with the Jews under the Maccabees, 
ib. 

Lamech, contemporary both with Adam and Noah, 68, what 
his prophecy imported, 68, 69. 

Lamy, his harmony cited, 336. 348. 350. 

Language, the ancients chiefly excel in polishing it, 255, their 
advantage over the moderns in that respect, 256. 

Languages, the causes of their multiplication, 73, 74, necessity 
for it, 74, spread from one centre, 240, 241. 

Lardner (Dr.) on the propagation of Christianity, 33. 148. 

Law of Moses, both the moral and ceremonial parts thereof 
exquisitely adapted to the state of the Israelites, 99, why not 
more perfect, 118. 271, uses of several rites in it, 102. A 
schoolmaster to teach them the rudiments of religion, 123, 
given with pomp and terror, 125, ceased upon the coming of 
Christ, 134, general end it answered, 141, 142. 

Law of nature, whence it arises, 6, in what sense perfect, 7, 
neither immutable nor universal, ib. but varies as every par- 
ticular man varies from others, and from himself at different 
times, ib. 

iMW-giters, heathen, derived most of their best institutions ori- 
ginally from the Jews, 143. 

Layton, his Tracts, on the natural immortality of the human 
soul, 214. 

Laziness, the cause of our great resignation to antiquity, 296. 

Learning (Jewish) at the height in Christ's time, 134, the same 
case with the Gentiles, 140 — 147, the late improvements in all 
branches of it, 205, 206. 249. 255. 262, never so equally dis- 
persed here as at present, 206, 207. 

Le Clerc (Jo.) 11. 83. 97. 132. 141. 160. 184, 185. 207. 221. 
229.255. 301.311.455. 

Le Clerc (D.) 265. 

Le Comte, his account of the Chinese, 33. 

Leland (Dr.) 74. 89. 114. 

Leper, why sent to the priests when cured by Christ, 318. 



INDEX. 515 

Leprosy, ceased in a great measure since the dispersion of the 
Jews, 265. 

Lesson for the day, alluded to by Christ in his discourses at the 
synagogue, 340, 341. 

Letters discovered first to Moses by divine revelation, 165, 166, 
167, seasonableness of that discovery with relation to the 
Israelites, 1 68, to the world in general, 260. 

Liberality, the proper notion of it vindicated against Chubb, 343, 
344. 

Liberty (natural) what traces of it in the human constitution, 
11 — 14, its limits, ib. not wholly superseded by associations, 
20, the supposition of it the sole ground of merit, ib. and of 
our pleasure in exercising our faculties, ib. allowed to con- 
sist with all methods of communicating a revelation, 15 — 17. 
The cause why a perfect uniformity cannot be observed in 
the progress of religious knowledge, 269, et seq. 

Liberty, civil and religious, the benefits thereof, 280, includes 
every thing valuable in life, 296 — 298, has increased of late, 
especially in our own country, 253. 280. 296. 298. 

Life, often the same as the soul of man in Scripture, 408, placed 
in the blood, or breath, 412. Case of such as are brought to 
life again, 465, 466. 

Life of Christ, the excellence and usefulness thereof in some 
particulars. Private, 314, 315. 319, in the choice of his dis- 
ciples, 321— 324. Public, 329. Social duties, 337. Man- 
ner of teaching, 339, of discoursing, 363. See Christ. 

Life of Socrates {Coopers) inconsistencies in it, 137. 366, 367. 

Life of mankind, why it should be longer in the infancy of the 
world, 229, when shortened, ib. and why, 76. 230, of much 
the same length now, as in the time of Moses, 231. See 
Longevity* 

Life immortal, whence derived, 214. 377. 378. See Immortality 

Lightfoot, 132. 134. 162. 179. 355,356. 

Literal sense, how far to be followed in the interpretation of 
Scripture, 360. No historical books will always bear it, 336. 

Liturgy, what is wanting previously to any alterations in it, 279. 

Locke on Enthusiasm, 24. 

Longevity, of mankind in the first ages, a great help to keep and 
convey religion, 164, necessary for peopling the world and 
learning arts, 230, difficult to assign the natural causes of it, 
and the subsequent change, 229. Alteration of the world at 

l l 2 



516 INDEX. 

the deluge insufficient for that purpose, ib. The shortening 
men's lives gradually as occasion required, 230, necessity for 
it, ib. and 76, half taken away at divers times till the age of 
Moses, 229, 230, where the term was fixed in general as it 
now continues, 230. No farther decline in the constitution 
of man, earth, or heavens, 231, 232, in what sense we may be 
said to outlive the ancients, 250. 

Love of God* not taught by heathen writers, 324. The funda- 
mental principle of the Christian religion, 326. 

Lowman, 105. 

Lowth (Mr.) 174. 181. 333. 359. 

Luxury, one of the reigning vices of the present age, especially 
in this country, 279, yet not worse than the reigning ones of 
former times, ib, not of advantage to trade, 287. 

M. 

Maccabees, under the persecution in their time, the law and 
the prophets were better understood and more regarded, 142. 

Macknight, his harmony, 311. 313. 

Magic, the Egyptian practice of physic built thereon, 246, 
247, the notions of it among the heathen a chief cause of 
their not regarding the Christian miracles, 149. 

Magnet, the use of that discovery, 205. 

Mahomet, what gave him room to advance his system, 195, 
notwithstanding the imposture, it was in the main a reforma- 
tion, 194, contains a deal of Christianity, 195, enforces se- 
veral virtues, and prohibits some vices in the strongest man- 
ner, ib. binds its votaries to the strictest order and devotion, 
ib. his mistake of the Virgin Mary for the third person in the 
Trinity, ib. to what height Romish corruptions and confu- 
sions were come in his time, ib. which fitted it for such a 
yoke, 262. 

Mahometans, several sects of them believe in Christ, 194, en- 
tertain as worthy notions of him as some papists, ib. explain 
away the gross things in their Koran, 262. See Mahomet. 

Maimonides, his opinion that the angel's appearing to Balaam 
was in vision, 86. 

Man, may be said to grow more intellectual now than in former 
ages, 282, not so vile as some authors represent, 284, his 
age, see Life or Longevity ; his faculties, see Faculties. Free- 
will, see Freedom ; his nature, see Human. 



INDEX. 517 

Mandevjlle, his character, 284, 285, ill effects of his writ- 
ings, ib. his principles false, ib. Sse Fable of the Bees. 
Mansions in heaven, what understood by them, 216. 
Marriage, dissolvable for other causes besides fornication or 

adultery, 362. 
Marriage in Cana, the propriety of Christ's miracle wrought 
there, 333, 334, no excess occasioned by it, 335, of what 
use it might have been to his countrymen and kinsfolk, 336, 
their slighting it of benefit to the rest of the world, by clear- 
ing the whole from all appearance of compact between him 
and them, ib. 
Marvellous in history, reduced of late by more accurate in- 
quiries, 239. See History. 
• ■ the truth of it in general suspicious, 155, this no ob- 
jection to the evidence for Christianity, ib. 
Mary. See Virgin. 
Matter, arguments drawn from it for the independent nature of 

the soul, all very weak, 466, 467. 
Maturity, of the world, what constituted it, 146. Christ came 

then, as being the most proper season, 147, 148. 
■ of man, why our Saviour did not make his appear- 

ance at that age, 314, it would neither have been for the 
advantage of that, nor of future generations, 315, such an 
abasement as that of infancy, no imputation either on his 
purity or perfect wisdom, 316. 
Maximus (Tyrius), 209. 
Meats and drinks, our Saviour's allusion to them, 342, general 

doctrine from them, 361. 
Mediator, what implied in his office, 323. Necessity for one 
real all-sufficient Mediator in opposition to many pretended 
ones among the heathen, 329. 
Medicine, founded upon experiments, 246, consequently low 
among the ancients, 247> its state in Egypt and other coun- 
tries about the time of Moses, 246, its practice depended on 
magical and astrological grounds, ib. its rules oft settled by 
law, 247. Surgery the oldest branch of it, ib. made but very 
slow advances till the time of Hippocrates, ib. how simple its 
beginnings, from the tradition about JEsculapius, 248. The 
notion of a god of physic demonstrates its low state, ib. im- 
proves in general, 2(34, though not designed to keep the 



518 INDEX, 

same pace in improving with other arts, ib. which would 
often prove of very ill consequence to the world, ib. 
Melchisedec, acquainted with the blessing promised to 
Abraham, and receives homage from him, 81, probably no 
other than the patriarch Shem, ib. 
Merit, the idea founded on a supposition of freedom, 19, 20, 

agreeableness and use thereof, 20. 
Messiah, the nature of his kingdom, 125, different from what 
the Jews expected, ib. 159, 316, general expectation of him, 
on what founded, 163, whether in itself a circumstance of 
use to show the credibility of his mission, ib. what would 
have been the consequence of his coming a Messiah in 
the Jewish sense, 323, his death described in Psalm xxii. 
199, why he hindered his being proclaimed the Messiah, 160, 
yet did not disclaim the Messiahship, ib. on the contrary, 
his persisting in that claim was the immediate occasion of his 
death, 319, why he did not at first appeal to either the Jew- 
ish or Roman governors, 161. 
Michaelis, Introd. to the N. T. 343. 

Middleton (Dr.), his wrong representation of the Jews, 114. 
Mind (human), the general constitution and bent of it founded 

on some early habit, 11—13. 
Miracles, not to be repeated in every age, 24. 28, their ceasing 
for some time among the Jews, raised a greater attention to 
them when restored, 151, 152. Instance in the pool of 
Bethesda, 152. Necessity for their being connected with a 
suitable set of doctrines, 329, those of Christ hereby distin- 
guishable from the pretended ones among the heathen, ib. 
330, his no less signs of mercy and goodness than of power, 
333, use and intention of them, 317, 318, suited his cha- 
racter, 337, effect of the Christian miracles upon the world, 
149, 150, why no greater, 150, fabulous ones afford no just 
objection to the true, 150, yet very apt to prejudice the 
world against them, ib. therefore ought to be carefully dis- 
tinguished from them, ib. Propriety of the proof in general, 
ib. None worked by evil beings, 151. 
Moderns, the advantage they have above the ancients, 250, 

251. See Improvements. 
Modesty, false one shown in a blind resignation to antiquity, 
296. 



INDEX. 519 

Modus, of the union of different natures in Christ, disputes 
about it, 261, ill consequence of them, ib. 

Monkery , as much excelled in true rational piety since the 
reformation, as Christianity excelled ancient paganism, 274. 

Montesquieu, 252, his sentiments of the English constitution, 
298. 

Moral precept, to be preferred to a positive, 362. Moral sense 
whence formed, 289. 

Mora'ity, the true theory of it, 289. 295, whether impaired by 
modern improvements, ib. whether it daily degenerates, ib. 

Morals of the world not always improved in the same propor- 
tion with its knowledge, 146. 269, a reason of it, ib. why 
thought to be always on the decline, 279, no degeneracy 
produced in them by the improvements of life, 290. 294. 
Those of the heathen writers improved by Christianity, 209, 
these of the present age not worse than those before, 279, 
better in some respects, 281. 

Morgan, 97. 99. 109. 174. 

Mortality, descended from Adam, 214, reversed by Christ, 
377. 381. why it still continues, ib. and 380, 381. 384, 385. 

Moses, See Law of Moses. — Whether he was translated, 454. 

Mosheim, on the Fathers, 184, on the corruptions of Chris- 
tianity under Co nstantine, 191, on the affectation of anti- 
quity, 238. 

Motives have a real physical effect on the mind, notwithstand- 
ing all its freedom, 13, 14. 

Blount. See Sermon. 

N. 

Natural appetite, the meaning of those words, 12, whether any 
innate, ib. whence formed, ib. 

Natural religion, why not equable, 7, 8. 13, 14, immutable, 7, 
universal, 7, 8. See Religion. 

Natural good constitutes moral, 292, 293. 

Nature (human), the true plan of it briefly proposed, 11. 14. 
why such inequalities therein, 14. 

Navigation manifestly improved by the moderns, 205, 206. 

Needham de Inscriptione Egyptiaca, 245. 

Neighbour, the Jewish limitation of that word, 350, well ex- 
posed by our blessed Saviour, ib. ; 

Nichols (Dr.) cited, 235. 248. 358. 



520 INDEX. 

Nineveh acquainted with the divine will before the preaching 
of Jonah 3 116, its final desolation foretold by Nahum, 117. 

Noah, the eighth prophet, 69. God's covenant with mankind 
by him, 71, what he might learn from the transaction in his 
time, 72, his flood, see Flood. Planted the first vineyard, 
235, 236, why that is taken notice of by Moses, ib. what 
knowledge he and his sons could have of arts, 236, 237. 

Nonage of the world, what may be called such, 65 — 68. 118. 
under the particular inspection of the Deity, ib. See Infancy. 

Numbers generally magnified for want of an exact scrutiny, 
239. 

O. 

Oaths , our blessed Saviour's doctrine in relation to them, 361. 
Obedience of Christ, opposed to Adam's disobedience, 376, 
why so great stress laid on the last act of it, his death not 
merely an instance of such, ib. 

Occasion of our Saviour's discourses to be chiefly attended to, 
355, 356, his manner of teaching from the occasion that pre- 
sented itself, 341, et seq. 

Occasional Papers, 183. 

Offence, the great one in all ages, 211. 

Offerings, various kinds of them in the first ages, 57, their in- 
tentions, ib, most probably appointed originally by God, ib. 
Distinction between those of Abel and Cain, 58, never made 
of what was of no use to the offerer,, 59, kept up a proper 
intercourse between God and man, 63. Objections to this 
way of worship answered, 61, et seq. See Sacrifice. 

Onias's temple in Egypt, 112. 

Opposition to superiors, our Saviour far from either practising 
or encouraging it, 338. 

Oracles, neglected and despised about the time of our Saviour's 
coming, 139. 

Oral revelation, Adam taught by it rather than inspiration, 
53, 54. 

Oral tradition, how much inferior to a written revelation, 28. 

Order of time, in the Gospels, neglected by St. Mark and St. 
Luke, 341. 

Orders among men, different ones necessary for society, 9, 10. 

Owen (Dr.), 70. 121. 



INDEX. 521 



Pagans, always worse in general than either Jetvs or Christians, 
273, than Papists now-a-days, 203, their circumstances when 
Christ came, 327 — 329, their morals then, ib. See Heathen. 

Palestine, placed in the middle of the world, 119, mankind 
more or less cultivated as nearer it, or farther removed from 
it, 240. 

Paper, the great use of its invention, 206. 

Papists, neither so cruel, illiterate, nor immoral, as heretofore, 
262. See Popery. 

Papyrus, the invention of writing on it, 111. 

Parables, use and excellence of teaching by them, 357, those 
made use of by Christ, their great propriety and decorum, 
359, yet sometimes built on the inconsistent notions of the 
vulgar, 455. 

Paradise, what understood by that word, 458. 

Partial communication of Christianity, the same in fact as that 
of natural Religion, 7. Authors upon the subject, 8. Rea- 
sons for the latter, 9 — 17, for the former, 17 — 31. 

Partiality, none in God with respect to the Jews, 120, 121, 

Pascal, 163. 

Passions, in what originally founded, 11 — 14, touched in the 
most sensible manner by the character of our blessed Sa- 
viour, 327. Religion, in the generality, takes the strongest 
hold by them, ib. 

Passover, the rites of it alluded to by Christ, 348. 

Patriarchal religion what, 91 — 93. See Religion. The law 
added to it on its decay, 124. 

Pattern, that set by our blessed Saviour, 339, use and excel- 
lence of it, ib, 

Paul (St.) had a more extensive view of the Christian scheme 
than the other apostles, 174, propriety of deferring his call, 
321. 

. For some time perhaps uncertain as to some points, 

174 — 177, taught that each person's death is in respect of 
himself contiguous to that of his resurrection, 174, forced to 
conceal his preaching to the Gentiles for some years, 175, 
176. The Jesuits said to have held frequent consultation 
about correcting his epistles, 300. 



522 INDEX. 

Peace, universal, how far such at the coming of Christ, 156. 

Peopling the world, the longevity of the ancients necessary for 
it, 229, proof of its being so late as Moses sets forth, 235, 
236, why its progress no greater, 236, begun with a few, and 
spread from one centre, 240. 

Perception of ideas, quick or slow, dull or acute, with a propor- 
tionable reflection on them, the original ground of different 
tempers, &c. 12 — 14, this only innate, as seeming to depend 
on the original stamina of the body, ib. 

Perfect, in what sense the law of nature so termed, 7, 8. 

Persians esteem Abraham the reformer of their religion, 79, 
by his means kept clear of the most gross idolatry, ib, 

Peter (St), a probable reason for his being frequently re- 
buked, 334, what he meant by the SuovoyTot in St. Paul's 
writings, 174. 

Peters (Mr.) cited, 67, referred to, 63. 199, remarked on, 83. 

Pharisees, perverse disputers, 148, self-sufficient, 331, spi- 
ritually blind, 341. 

Philosophers (heathen) seldom made any converts, 115, con- 
formed to the established idolatry, ib. generally argue not 
from topics of reason, but tradition, 135. 141, supposed to 
be Atheists, 139, got most of their best notions by travelling 
into the East, 143, 144, refined their sentiments after the 
promulgation of Christianity, 209. 

Philosophy, natural and moral, improved by the same means, 
265, its use among the heathen, 135. 144. 146, at best gave 
just light enough to discover its errors, and direct them to 
some better guide, 135, the Epicurean sect made all the 
knowledge and worship of the deities insignificant, 140, all 
sects conspire in opposition to Christianity, 148, 153, when 
mixed with it produce heresies, 178. 261. In what respect 
Stoics not to be imitated by us, 275. 

Phrase, a popular one, never to be taken literally, 360. 

rhysic. See Medicine. 

Pilkington (Mr.), his Remarks, 355. 

Plato appeals constantly to tradition and some ancient re- 
cords, for his notions of a future state, 136, 137, probably 
received them from the Egyptians, 137, what reason to sup- 
pose he borrowed from the Hebrews, 138. 

Pliny, jun., his notion of true liberality, 343, the same pre- 
scribed by Christ, 344. 






INDEX. 523 

Pococke (Bp.) on alphabetical writing, 166. 

Pool of Bethesda, design of the miracles there, 152. 
Popery, a mixture of civil policy and priestcraft, 106, occa- 
sioned by the corruptions consequent on the Roman empire 
being Christian, 189 — 193, to what height these were grown 
in Mahomet's time, 195, some of the fathers led the way to 
it, 187, 188, the chief ground thereof, 262, 263, a deal 
of it yet in many churches, 277, 278, though abating, 274, 
275, produced a great light at the reformation, 201, how 
affected thereby itself, 202, the mystery of its iniquity now 
seen through by many of its professors, 203, who endeavour 
to explain away some of its more gross errors, 262, have not 
the same persecuting spirit as heretofore, ib. neither so 
illiterate nor immoral as before the reformation, ib. in some 
things we might profit by them, ib. some great end to be 
served by suffering it to continue so long, 203, still better 
than paganism, ib. and may be an introduction to the cure 
thereof, ib. Popish converts abroad like Proselytes of the 
gate among the JeOos, ib. 

Popular sense to be chiefly sought for in the Bible, 360. 

Populous, whether ancient nations more so than the present, 
241, 242, 

Possessions by Daemons a vulgar notion, 454. 

Posts instituted among the Romans in the reign of Augustus, 
147, used on some occasions before, among the Persians, ib. 

Potter (Abp.), his defence of the inspiration of direction in 
the Scriptures, 302, perhaps means no more than the ordinary 
superintendency of Providence > 303. 

Power, how much the Jews had under the Romans in Christ's 
time, 157, 158, whether that of life and death was then 
allowed them, 158. 

Prayer, for stedfastness in the faith, consistent with a free 
examination of it, 26, the wisest heathens ignorant about it, 
128, 129. 

Prejudices of mankind, opposite to the Gospel at its first pro- 
mulgation, 153. 

Priestley (Dr,) on Civil Government, 48. 220, 294. 

Primitive religion, — more plain and simple than that in after- 
times, 71. Primitive Christians, how far they had the ad- 
vantage of all others in the Theory of Religion, 180, 181. 
183, 184. 



524- INDEX. 

Primitive writers, whether preferable to their successors, 182, 
et seq. in what to be imitated, 189. 295, 296. 

times, what to be understood by them, 185, 186, dif- 
ficulty of knowing them, ib. and 187 — 190, never any thing 
determined by appealing to them, 188. See Fathers. 

Principle of Virtue, which is the proper one, 290, et seq. 

Principles, what influence they have on men's behaviour, 284-. 

Printing, the seasonableness of that discovery at the reforma- 
tion, 165. 205. 

Progress of knowledge, a general one throughout the world, 
47 — 51. 268. 273, but slow, 237, its limitations, ib. necessary 
to complete the sum total of happiness, 47, 48, objections 
obviated, 47, et seq. See Improvements. 

Promulgation of Christianity, at a season proper for the con- 
firmation of its truth, 155, opposed to all the passions and 
the prejudices of men, 153. 

Propagation of the Gospel could not be carried on otherwise 
than it is, 30. Preposterous methods of attempting it, 32. 
Impediments to it, 34. A present opportunity of advancing 
America, ib. See Christianity. 

Prophecies of the New Testament, one intrinsic mark of their 
truth, 153. 

Prophecy, supposed to be hereditary in the heads of several 
families before the deluge, 70, not confined to the family of 
Abraham, 81, 82, when it ceased among the Jews, and why, 
149, 150. 

Prophets, why so often sent to the Jews, 124, 125, their office, 
168, their writings more read and regarded after the Baby- 
lonish captivity, 141, 142, Jewish sent to foreign countries, 
116, which were highly interested in their prophecies, 117, 
and therefore attended to them, ib. sought and honoured by 
many of the greatest princes, ib. Prophetic parts of Scrip- 
ture daily better understood, 206. 

Proselytes made by the Jews to their law, 115, to the belief 
and worship of the true God, ib. the apostolical determination 
of abstaining from blood, &c. probably related to such con- 
verts only, 176, 177. 

Providence, never more enlarged notions of it than at present, 
207, the more we trace it, the more we see of its designs, 
and have reason to think the prospect will be still enlarging, 
266, right notions of it instilled by our Saviour, 341. 



INDEX. 525 

Prussia (King of) on the progress of the understanding in Arts 
and Sciences, 49. 

Psalms, several of them describe the crucifixion of our Lord, 
199. 355, these publicly read by the Jetvs still, to their con- 
demnation, 199, Christ's appeal to the book of Psalms as 
treating of him, justified, ib. Hence a strong argument for 
their conviction, ib. 

Ptolemy carries above a hundred thousand Jews into Egypt, 
110, plants others in Cyrene and Lybia, ib. his son Philadel- 
pkus procures a translation of their law, 111, his successor 
Euergetes worships the God of Israel, 111. Philometor had 
a comment on the Pentateuch dedicated to him, 112, permits 
Onias to build a temple in his kingdom, ib. which continued for 
above three hundred and forty years, ib. 

Purgatory, whence that doctrine arose, 261. 

Pyle (Mr.), on the proneness of the Jetvs to idolatry, 106. 



Q. 

Qualifications of mankind to receive instruction natural and 
moral, 145, 146, these do not always accompany each other, 
ib. though both requisite, ib. this is not saying that wicked- 
ness and wisdom may unite, ib. Those of the age in which 
Christ came, 147. 

Qualities, moral and natural, equally fixed, 287, though by a 
mixture of good and bad, their tendency not always imme- 
diately discoverable, ib. two bad ones in a struggle may 
sometimes relieve instead of ruining a constitution, 288, this 
alters not their general nature, ib. if so great a mixture of 
bad ones as some suppose, the world would not go on so 
well as now it does, ib. seemingly opposite ones in our blessed 
Saviour's character^ whence, 337. 



R. 

Rabshakeh, declares that he has a Divine commission, 109, 

mistakes the case of HezeJciah, ib. 
Ray (Mr.) on the ancients and moderns, 255. 
Reason, the portion of it in each person whence formed, 6. to 



526 



NDEX. 



be exercised in Religion, 21, sufficient for that purpose, 22. 
Objections answered, ib. 

Redeemer, intimated to Ada?n s 66, to Abraham, 77, what notions 
the ancients had of him, 257, these sufficient for the times, ib. 
not merely figurative, ib. from what he redeemed us, 214. 
392, et seq. 

Redemption of Christ, the scheme of it laid before the world 
began, 214. See Christ. 

Reformation, in religion, impossible upon the scheme of private 
inspiration or perpetual miracles, 17 — 28, whether any ne- 
cessary in our establishment, 277, 278, preparatives thereto, 
279. 

Reformation of the Romish church, the effects it had on the 
world, 203, on that church itself, ib. and 262, the season- 
ableness of printing, and the use of the compass at that time, 
205, 206, revival of letters and all parts of science at the 
same time, 263, whether this was fatal to Christianity, 283. 

Relations of Christ, why no more notice taken of them, 335. 
Opportunity they had of fully examining his pretensions, 
336. Uses of their rejecting them, ib. 

Religion, why not universal, 6. 8. 17, nor equal, ib. nor immu- 
table, ib. communicated gradually, 29, 30, propagated by 
human means, ib. reason to be exercised thereon, 22 — 28. 
sufficient for that end, ib. Primitive more simple than that 
in after-times, 71. 164. Description of it, 256 — 259. Di- 
versities in it unavoidable, 37, yet not all kinds equally ac- 
ceptable, 38, the several dispensations of it suited to the 
circumstances of mankind, 92. 164, its progress the same as 
that of arts and sciences, 187, 188. — Description of it in 
general, 256, of the Christian in particular, 126, 323, 324, 
carries on and completes all its best motives, 267. 

Repentance, the great condition of the new covenant, 40, sym- 
bolically represented of old by sacrifice, 55, 56. 

Restoration of the Jems, 203. 212. 

Resurrection, whether taught in Job, 83, 84, the chief stress 
laid on it in the New Testament, 215, the purchase of Christ's 
death, &c. 319. 377. Commencement of our new life, 376. 
430, disbelieved by many of the heathens, 388. The grand 
object of our faith, hope, and comfort, 441. 

Retrogradation, no considerable one in the divine dispensations, 



INDEX. 527 

47. 212, increase of wickedness among wicked men does -not 
prove it, 273. 

Revelation, reasonableness of supposing one, 17. Objections to 
the present method of conveying it answered, ib. 18. In- 
convenience of conveying it by immediate illumination,, &c. 
18. 20, or by fresh miracles in every age, or to each person, 
24. 30, completes the best notices of natural religion, 267, 
the belief of any among the heathen given up about our 
Saviour's time, 152. 

Revelations, made in various countries,, 81, by action, 86. — 
more fully communicated to the world as the means of keep- 
ing and conveying them improved, 260, why those that ac- 
companied the Jewish dispensation were all put under a 
carnal cover, 272. 

Review, a frequent one necessary in all establishments, 277, 
obstructions to it, ib. 

Revolutions in governments, occasion for them, 48, 49. 252, 
253. 

Reward, the idea of it includes liberty, 19, 20. 

Ritual of the Hebrews, why not more perfect, 101. 

Robberies in Judea alluded to, 350. 

Robertson (Dr.) his Sermon on the situation of the world at 
the time of Christ's appearance, 133, his history of Charles 
V. 242, gradual improvement of the world, 50, different pro- 
gress of Science and the Arts, 242. " 

Roman empire. See Empire. 

Roman governors, what power they assumed over the Jews in 
Christ's time, 157, 158. 

Romish church. See Popery. 

Rotherham (Mr.) 49. 75. 193. 200. 

Rowlands (Mr.) on the time of the dispersion, 74. 

Rule of moral actions, 292, 293. 

Rutherforth (Dr.) on the Tree of Knowledge, 55. 

Rutilius, 109. 



s. 

Sabbath, originally of divine institution, 58, Our Saviour's doc- 
trine in relation to it, 361. 



528 INDEX. 

Sabbatical year, allusion to it, 347. 

Sacred history, whence that of Scripture so called, 302, clear 
and consistent, 122, helped to correct and regulate the pro- 
fane, ib. 
Sacrifices, the original and intention of them, 55 — 58, the 
several kinds of them, and various uses they might serve, 
56—58. 
Sacrifice of animals, what notions it conveyed, 56, 57. Ends 
of it, ib. and 60, 61, not the invention of man, 58, 59. 61, 62. 
accompanied man's devotion, and was a proper mode of ex- 
pressing it in the primitive times, 60, 61. Objections to the 
divine appointment of it, 60, answered from the various uses 
such a rite might serve, 61, 62, ordered at first with a mer- 
ciful design, 63, propagated every where by tradition, ib. 
and gradually perverted, ib. implies no absurdity in itself, ib. 
Sacrifice continued while the temple stood at Jerusalem, 175. 
Sadducees, the reigning party among the Jews when Christ 

came, 132, subtle disputers, 148. 
Salt, allusions to it, 344. 
Salvation, in the Scripture phrase, may imply a particular 

degree of future happiness, 215. 
Samaritans, animosity between them and the Jews in Christ's 
time, 349, who taxes the latter for it, ib. The end of Pro- 
vidence in preserving them, 198. 
Sanctions of virtue, what, 294. 
Sanhedrim, its low state at the coming of Christ, 132, abolishes 

the trial for adultery, 356. 
Sciences gradually advanced, 47 — 51, progressive in the main, 
ib. and 233. 243, 244, spread from one centre originally, 
240, 241, though carried on much faster in some times and 
places than others, 249, and often to appearance interrupted, 
47, 48, not so early as is imagined, 233 — 237. Causes of 
their being raised so high, ifa false pretences to them in 
Egypt, 236. 244, 245, Babylon, 241, 242. 246, China, 243, 
no really useful ones ever lost, 233, 234. 254, 255, how 
much we exceed the ancients in them, 254, et seq. their con- 
nexion with each other, and with religious knowledge, 251, 
et seq. 
Scripture, to be interpreted in the most common popular sense, 
360, not literally, ib. no particular stress laid on words, ib. 



NDPX. 



5<29 



how far these inspired, 302 — 306, whether the Fathers helped 
us to interpret Scripture, 187 — 190, it is yet far from being 
thoroughly understood, 209, 210, mistakes about it as to the 
language, 300, 301, the sense, 301, free study of it recom- 
mended, 218, 219. 298, 299, with some rules for it, 306, pre- 
paratives for a new version, 279. 

Seasons of the world in general, 46, 47, no great alteration in 
them since the deluge, 231, 232, of the year alluded to by 
Christ, 339. 

Seleucid^, favoured the Jews, 112. 

Self, how far a regard may be had to it in virtue, 288. 

Self-murder recommended by Cicero, 138. 

Seneca, on the corruption of the Roman Republic under 
Claudius, 133. 

Sense, moral, and that of honour, &c. may be formed by habit, 
289, a popular one, to be sought for in the words of Scripture, 
360. 

Sermon on the mount, 322, design of it in general, form of it, 
whence probably taken, 354, 355. 

Serpent, brazen, the full import of it, 199. 

Seth, his family distinguished from that of Cain, and called 
the sons of God, 67. 

Seventy. See Translation. 

Shaftesbury (Ld.) his scheme of morals inconsistent with 
our frame, 288. 

Shechinah, a standing one in the first ages, 62. 

Shem, living till Jacob's time, a great means of preserving the 
worship of the true God, 75, probably the same person who 
is called Melchizedeck, 81. 

Sheol, state of the dead in general, 447. 

Shepherd, in what respects Christ answered that character, 345. 

Sherlock (Dr.) on death, 230. 

Sherlock (Bp.) his description of death, 377, of the hopes of 
immortality drawn from the nature of the soul, 379, of what 
goes to constitute the man, ib. 

Ships, the model of them probably taken from Noah's ark, 75. 

Shuckford (Dr.) on Egyptian learning, 246, 247. 

Sinai, journal thither from Grand Cairo, 165, first alphabetical 
writing taught there, ib. 

Skins of beasts, why the first clothing, 59, propriety of it, ib. 

M M 



530 INDEX. 

Social duties, of greatest benefit to mankind, 337, chiefly pro- 
moted by our blessed Saviour, ib. 

Societies for propagating religion have greatly contributed to 
promote knowledge and virtue, 283. 

Society, necessity for it, 9, admits not of a general equality, 10. 
Diversity of genius requisite therein, ib. 

Socrates, prepares men for a reformation, 144, from whence 
he borrowed his notions of a future state, 137, his observation 
on a thing's being good in itself only, 292, wishes for some 
guide from heaven, 128, 129, surprising resemblance between 
him and Christ in some things, ib. and 366. 

Sodom, how many cities belonged to it, 79, what probably meant 
by her daughters, 80. 

Solomon, his fame of public benefit to the world, 167. 

Soul, whether its immortality believed by Cicero, 138, that 
forfeited by the fall, 56. 127. 214. 374—376, restored by 
Christ, 376. various senses of the word in Scripture, 401, et 
seq. its state in death described there, 425, et seq. objections, 
446, weakness of the common arguments for its natural im- 
mortality, 466. 

Spirit of God, its ordinary operations consistent with the use of 
our own faculties, 22 — 24, attend on their due exercise, ibid. 
Inconvenience of supposing them increased, 21, peculiarly 
inspected the first delivery of the Gospel, 172, 173. See Holy 
Ghost. 

Spirit in man. See Soul. 

Standard of elegance, 253. 

State of the world when Christ came, 131, et seq. 

Stature of man, the same now in general as it was three thousand 
years ago, 232. 

Stephen (St.) his murder no proof that the Jetvs of that time 
had the power of executing their judicial sentences, 158. 

Stillingfleet (Bp.) on the Egyptian learning, 245. 

Stoics, not to be imitated in their contempt of the world, 275. 

Story, the excellence of instructing in that way, 357. 

Strabo, on the degeneracy of the Jews, 132. on the Indian 
philosophy concerning a future state, 138. 

Strangers, humanity to them required by the Jewish law, 101. 

Substance, small use of that word in settling the nature of the 
human constitution, 468. 



INDEX. 531 

Suicide. See Self-murder. 

Sun-r\s\ng alluded to by Christ, 346. 

Superiors, obedience to them practised and prescribed by our 
blessed Saviour, 338. Answer to an objection, ib. 

Superstition {Jewish) soon mixed with Christianity, 261, it be- 
gins to wear off, 275, its remains to be opposed with sober 
zeal, 276. 

Surgery, the oldest branch of medicine, 247. 

Synagogues, when chiefly erected among the Jews, 141. Use 
of them to prevent idolatry, 143, how many in Jerusalem, ib. 
how oft frequented, ib. 

Synagogue-worship, often alluded to by Christ, 339, 348. 

System, why the doctrines of the Gospel are not delivered in the 
farm of one, 335. 126. 361. 

T. 

Tabernacles, the feast alluded to, 347. 

Taylor (Bp.) on the gradual shortening man's Life, 230. 

Taylor (Dr. ) on the Shechinah, 62, on the Deluge, 70, on the 
Abrahamic Covenant, 77, on the appearance of Angels in 
former ages, 88. on Jacob's vow, 90, on the gradual shorten- 
ing human Life, 230, of our duty to examine all things, 308. 
The benefits of death, 386, of the stress laid on the resurrec- 
tion, 377, the reasonableness of asserting it, 472. 

Taylor (Mr.) his essay on the beauty of the Divine ecorwmy cited 
and -recommended, 104. 110. 113. 196. 298. 

Temper in man, whence it may be supposed to arise, 11, 12. 

Temple (Sir W.) 248. 287. 

Temple at Jerusalem, sacrifice offered while it stood, 175. 

Temptation of Christ, probably in vision, 86. 

Teraphim, what, 77. 

Theocracy, the Jews under a particular one, 166, that typical of 
an universal one under Christ, 204. 

Theology (Christian) wants to be cleared of intricacies, 211, to 
be treated with the same freedom as philosophy, 301. 

Theory of government, no just one without virtue and religion, 
287. 

Theory of religion, gradually improved, 299, by what means, 



532 INDEX. 

268, 269. Variations in it from the principle of human li- 
berty, 269. 

Theory of virtue, the true one, 290, et seq. 

Thief on the cross, the meaning of Christ's promise to him, 456. 
458. 

Tillotson, (Abp.) 375. 

Time, order of it neglected by Mark and Luke, 341, the ful- 
ness of it, when the world was in a state of maturity, 46. 146. 
163. 171. Fitness of that wherein the Gospel was divulged. 
See Christianity. Time unperceived, no time, 174. 394. 
459. 

Times, the badness of them complained of in every age, 225, the 
groundlessness of such complaint, 226, et seq. 279, 280. 

Tithes, originally of divine institution, 59. 

Tongues, confusion of them when caused, 74, necessity for 
it, ib. 

Tradition (oral) inferior to written revelation, 28, might more 
safely convey religion in the antediluvian world, 70, and for 
some time after, 73, though soon corrupted, 164, appealed to 
by the heathens for their notions of futurity, 135, 136, pre- 
ferred by the Jews about Christ's time to their law, 134, the 
evidences of Christianity not to be left to it, 156, the sense of 
Scripture conveyed by it, not to be relied on, 306. 

Traditions, supposed to be derived from the apostles, of what 
use in the interpretation of Scripture, 180, 181. 

Trance, Balaams revelations perhaps all in that way, 86, 87. 

Translation of the Bible, great defects in it, 300, 301, pre- 
parations for a new one, 279, that by the Seventy anew pub- 
lication of the Jews religion, 111, a day of rejoicing formerly 
kept for it, ib. turned afterwards to a fast, ib. which is still 
continued, 112. 

Translation of Enoch, what might be inferred from it, 67, 68. 

Tree of the knowledge of good and evil, what it meant, 55. 

Trial for adultery alluded to by Christ in John viii. 355, 356, 
abolished by the Sanhedrim about his time, 356. 

Tribes (ten) their dispersion all over the East, spreads the know- 
ledge of their history and religion, 109, their descendants con- 
tinue there to this day, 169, have a temple on the coast of 
Coromandel resembling Solomons, 170, are spread over the 



INDEX 538 

four quarters of the world, ib. may probably be at length re- 
called from their dispersion, 199. 

Trinity, ill consequences of the disputes about it, 195, 196. 

Truth of Scripture-history sufficient without absolute infallibility, 
304, 305. 

Tully. See Cicero. 

Tunstall (Dr.) on our improvement in natural and moral 
Science, 267. 

Types of the Messiah, several in the Jewish institution, 166. 
Ld. Barrington and Dr. Sykes seem to reject them, ib. as also 
Le Clerc, 166, 167. 

V. 

Varro, his account of the different opinions about the Summum 

Bonum, 140. 
Vice naturally productive of disorder and decay in every con- 
stitution, 287. Answer to Mandevilles objections, ib. See 

Fable of the Bees. 
Vices, some reigning ones in every age, 278, whether these in 

our own be worse than those of former times, 281. 
Virgin Mary, why so publicly reproved by our blessed Saviour, 

334, 335, the nature of his reply to her, ib. propriety of it in 

answer to Chubb, ib. 
Virtue, what is the true principle and end of it, 292, whether it 

degenerates daily, ib. the practice of it owned to be improving, 

ib. on the whole ever productive of happiness, 286, how far to 

be termed selfish, 290, 291. 
Virtues of the present age, whether some are not in as great 

perfection as ever, since the first publication of the Gospel, 

281. 
Vision^ revelations made in it not always distinguished from real 

facts, 85, 86. Instances of such, 86, frequent in early times, 

81, et seq. 
Vitringa, 61. 141. 187. 199. 
Understanding. See Abilities. 
Uniformity, best preserved upon the present plan of human 

nature, 10 — 16, of public worship, could be none upon the 

foot of private inspirations, 28. 
Universal, in what sense natural religion is so, 7, 8, why neither 



534 INDEX. 

natural nor revealed religion can be so strictly, 9 — 16, the ob- 
jection given up at last by Chubb, 18, the greatest stress laid 
on it by modern infidels, 47. 

Universal history cited, 197, 198. 238. 246. 

Voltaire, 279. 

Vows, Jewish doctrine in relation to them corrected by our 
blessed Saviour, 362. 



W. 

Warburton (Bp.) 107. 138. 

Washing the feet, the import of that action, 343. 

Watts (Dr.) on the gradual commencement of the Christian 
religion, 172, on the intermediate state, 468, 469. 

Weeks, ancient method of reckoning by them owing to the di- 
vine institution of the Sabbath, 59. 

Werenfelsius, of Logomachies, 211. 

Weston (Mr.) on Constantine's conversion, and the small regard 
to miracles among the early Christians, 148* 

Wetstein in N. T. 307. 341. 453. 

Whitby, on the Fathers, 180. 

Winder, 72. 165. 168. 242. 258. 271. 279. 

Wonders little regarded in the heathen world, 329. 

Woolston, 161. 334. 

Words, no exact stress laid on them in the eastern writings, 
360. 

World, state of it when Christ came, 131, gradually improves in 
knowledge, 47- 233. 266. — (See Improvements) the more we 
know of it, the more we are convinced that its inhabitants 
were designed for happiness, 9,66, and can infer the same of 
another, ib. not to be wholly despised, 275, necessary to form 
right notions of its past state, 290, the pleasure of surveying 
it, and our station in it, lost by imagining all things to be on 
the decline, 283—289. 

Worship, the time of it originally appointed by God, 58, as also 
the manner, ib. 

Worthington (Dr.) 47. 68. 127. 194. 202. 204. 232, 252. 262, 
263. 282. 357. 

WoTToN(Dr.W.)247. 



INDEX. 535 

Writing, whence originally derived, 165, 166, notes, 167, note, 
260. See Letters. 

Z. 

Zoophytes, 467. 

Zoroaster, what ground to suppose him a prophet, 143. How 

many persons of that name, ib. note, the great oracle of the 

East, 260. 
Zuliman's temple in the East Indies, 170. 



THE END. 



LONDON : 

PRINTED BY THOMAS DAVISON, WHITEFRIARS. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Dec. 2004 

PreservationTechnofogies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724) 779-21 1 1 



1 



LIBRARY OF CONGRESS 




013 650 859 3 




